Newspaper of Chicago Daily Tribune, May 1, 1876, Page 1

Newspaper of Chicago Daily Tribune dated May 1, 1876 Page 1
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‘ VOLUME 29. SILKS. PHI BROTHERS. *• QEEAT SALE OF SILKS! !7ill Be Continued This Week. Wo Rave remaining in stock 88 plooos 30LOBED GEOS GRAIN BHIEB at $1 per yard* assorted colors { 3 Navy Blue, 5 Plum* 6 Brown* 8 Prune, S Nora, 8 Aslioi if Boso, 5 Steal* 3 Brab. 43 pieces Colored Ores Qnln Silks, 20-inch wide, at |l.lO per yard* In ten different shades. 100 pieces mors of the aamc grade of Colored Oros Iraln Bilks at sl*3s,—colors: Myrtle-Green, Seal- Brown* Bteel-Bloe, Drab, Mode, etc. These Bilks at |l* |i.lo, and fU*, are vary elegant pods, and a very great bar fain. BUCK SILKS lk ft, |l.lO, $1.35, $1.50, $1.70, and $3, ws guarantee Id bo the Cheapest lot of Block Silks to bo found la this Mty at thsee prices. JUST RECEIVED, 100 Fieoes, 2 yards wide, BON FRAME GRENADINE at $1.26. $1.60. $1.76. and $2, STJIiIi SIPEB YARD UNDBB PBIOE. 121 & 123 State-st. Twenly-seconfl-st. anl Mlcllm-aT. TO BENT. Desirable Dices TO RENT IN TUB TRIBUNE BUILDM. ENQUIRE OF WILLIAM 0. DOW, Boom 10, Tribune Building. “tobent! Dock Property. Boox2flo feet Just south of the Blxtesnth Street Rail road Bridge, with Blip on south front, and best rail road connections. O. MoCORMIOK, 16$ LaHaUo-et, FOR RENT. A large corner basement office; also desirable up stairs offices, In the Metropolitan Block. Apply to A. A. HUNGER, Boom 8. TO RENT. Ben sad basement 130 South Clark-sL P. P. HAMILTON. Room 1.130 Chrk-rt. FINANCIAL. Northeast Oor. of Clark and Madison-sts, Capital and Surplus, $200,000.00. Allows Interest at the rate of 6 per cent per annum; also, Issues certificates bearing 4 per cent Interest, pay able on demand. Deposits made before the 6tb of the month will draw Interest from the first. B. V. DAWSON, Prest. E. F. PDLSIFER,VIoe Brest, a M. WILSON. Cashier. ‘ xaesrass: B. F. PULBIFER, 8. W. RAWBOH, J. 11. PEARSON, JAMES WARD. JOHN P. ROBINSON. JAMES LONGLET, • O. at. WILSON. 7 PER CENT. - Mousy to loan at SEVEN per cent on first-eUas business property. Our office Is from this date In Portland Block. BOUDDER k MASON, 107 and 109 Dearborn-et. REMOVALS. lerclMs’ Desplcl TRANSPORTATION COMPANY HAVE REMOVED TO 95 Washington-st. VINEGAR. PRUSSBWGS »INE6AR Celebrated for Us Parity, Strength and Flavor. Warranted to Keen Pickles. \Ve Guarantee It to be entirely free from Sulphuric Arfdorolherdeleterl* oui substance,with which Jloit Vlntgar I* adulterated. FprsalebyallOroccra. Largest Vinegar W’orks lathe World. Etlab. ma. E. L. PRUBSINQ k CO.. Chicago. ~DISSOLTJ TIONN OTIC E. DISSOLUTION . The copartnership heretofore existing under the trm name of Warner A Williams expires by limitation tprll 30,1875. J. O. Williams snd 0. K. Bitch having inrehaaed the right to succeed tho late firm, nil continue in the General Commission business, fbe books, papers, snd accounts of the late firm will Min the hands of Ed. D. Warner for settlment, to rbom all debts will be paid which are owing aaldfirm, od who will pay all claims against said firm. ED. D. WARNER, J. 0. WILLIAMS. The undersigned have this day entered Into co partnership under the firm name of Williams k Bitch, s transact a Gouaral Commlaslon business. J. 0. WILLIAMS, O. E. FITOII. FOR SALE. POR SALE. The furniture, and a ten years' lease, or leas U de ified, of the Robertson llouso, Joliet, ill. The hotel I first-class in every respect. Address U. ROBERT-' 'OH.JoUet.xiL 7 LEGAL. ’TRbXbUBT DEPA.TBIIBNT, Oinca or OoitmoLLtn or tm uuuukmot.l k AD persons baring claims wainsl the Fourth National Beak of Chicago. 111., areneroby notified to present the lune, tad i« make legal proof thereof within three BtoUis. to OnasUe 0, Sherman. Iteeelrer, at the ettee • Jl'Kil. G C,h u W.«i} 6 lft, j.y KNOX . Comptroller m the Cunsaay,^ Wat palln SEfihtmt. RELIGIOUS. Prof. Swing’s Views on Be* ward and Punishment. Tbe Results of (lie Crucifixion of Christ—Sermon by (be Rev. 1. T. Chamberlain. Israel, the Lord’s Champion—The Mission of tho Jews—Ser mon by Dr. Kohler. Dedication of tho New Roman Catho lic Church of St. Vincent el Paul. Nineteenth Anniversary Exercises of the Railway Chapel. REWARD AND PUNISHMENT. SERMON BY PBOP. BWINO. Prof. Swing preached yesterday morning at MoYlckor’s, taking as his text t Let o» bear (be conclusion of the whole matter: Fear God and keep me commandments; for tbU ia (bo whole duty of mao. For God aball bring every work into Judgment, with every secret thing, whether it bo good, or whether it bo eriL—Eccl. xll.: 13-H. That man should have boon created with the power to do wrong seems at once as the chief enigma in this question of evil. The power and the bad use of it being in the world as a fact, nothing remains but for us to find In it what of philosophy we may. Our theme shall bo "pun* iahmont of sin,” bat before wo come to its dis cussion let us observe hastily tho possible roa bods why man was permitted to possess the power to do wrong. 60 far as wo can look Into tho nature of a moral being, it wontd seem that tho power to do wrong Is involved in tho very idea of moral being. The Creator Himself must possesa tho power to do wrong. Tho Bible epeako of angels that kept not their first estate. In the qualities that go to make up a rational being one must reckon freedom of the will, and this implies tho liberty of transgression. The power of choosing good is the the great source of human and angelic happiness. A virtue forced upon moo, or inva riably Inborn and immovable, would bring little nobleness or happiness compared with a virtue resulting from intellectual and spiritual effort and power. While self-conceit iaaoop of the most forlorn and ridiculous of snCoimknosses, on tho contrary self-love Is one of v*,i' noblest sentiments. To be seeking a path of action that will bring one a consciousness of loving God, and man, and the right, is a form of seif love that yields dully Us fruits o( blessedness. It Is a blessed thing whore one bad the power of sinning and dolinod it; bad tho power to in jure ono’a neighbor and instead blessed him and made him happier. In a machine-life worked by some outside force there could bo little cause of pleasure. Man never fools proud of the fact that his blood flows oatward through ar teries and Inward through veins, nor that bis pulse boats so many times to tho minute, because ho fools tliat nature coming along with its inevitable force arranged thus; but with prldo ho will show you his paint ings, or publish his literature, or will point you to bis bouse or farm, because these are whore bis own labor and choice became embodied. Tho learned man answers quettions with de light, because each branch in his field has been studied, and tho mastery of tho province is the reward of bis long and patient toil. Thus pleas ure dooa not spring from vanity, but from the relation of the soul to its work. Tho mother is proud of noblo children, not with tho prido of an egotist, but with the joy of a soul that per ceives the relation of self to tho valuable work of self. When the naturalist happens upon some specimen in some class he smiles with childish delight, because tho detection of the now individual cornea from hla long labor in a special field. His toils find thus a reward. Thus in morals, wbon a mmd in tho midst of tho world's temptation has built up a strong and delicate sense of honor it enjoys a conscious ness of a personal worth and work that would Dover come In a world where virtues wore in voluntary, like tho circulation of the blood. Tho reflection that between two paths tho heart selected tho path to tho right, and delib erately rejected the path of wickedness, makes up a noble consoiouanesa without which there could bo no moral character worth the having. Into the idea of mao. of angel, of God, there enters the idea of ability to do tho right or tho wrong. From the Just exorcise of that power comes (ho groat character. Thus it would soom impossible to have an Intelligent, moral world without there being within it in some shape tho problem of evil. Free will ia a great element in mankind. We need not bestow now any more time a poo this branch of our thought. The first simply is right, which is in the world to bo done, and wrong is in the wond to bo avoided, and it Is in doing tho right and in shunning tho wrong the sonl is developed and fitted for Heaven, tiuch being the fact, the Creator has come to the help of the will by Uia making wrong carry within itself a calamity that frightens the heart away. As the breakers roar that in the night tho vessel may tarn away and sail toward tho deep waters, so the life of sin is full of noise and distress that the heart may bo warned be* fore it comes into tho great gulf. With many virtue is a beauty that allures, hut to all punish ment for transgression is a power that alarms, and hence its function in religion is liko the roar of tho breakers to tho sailing ship. Punishment possesses two iulluenoes,—the one upon the poison who sins, tho other upon those wtio are standing where the two paths diverge and are pot fully resolved which path to take. The voice of virtue that attracts, and the voice of fiumahment that warns, are both powerful and awful voices in the world of religiou, and are to be suffered forever to speak on. Ho who makes religion alt lovu to all, does man a groat injustice, and he who makes religion full of the terrible has again done great wrong to society, Neither tbo individual nor society can euduro any departure from Justice on the side of too much forgiveness or too much punishment. A Heaven open alike to every kind of character, and a hell not founded upon reason, are ideas full of injury to public and individual morals. There is no principle more valuable thau that of simple Justice. It must obtain as between man and man and Qod and man. Any deviation from Justice on the side of leniency and love weakens at last tho moral sense, and makes man weak in principle, and any deviation from Justice on the part of punishment makes man timid, and cow* ardly, and slavish. Out of an overdevelopment of love would come at last au age of unbridled passion. The calamity of nations begins when thov begin to pass by the sins cud vices of tbeir leading men. Wben David and Bolouon and Dolabaziar and the later Cicsare begin to forgive vice, then their nations begin to sink, not because their money is wasted by plun derers, but because their pubho morals have no guides nor motives, no energy. Tho new gen erations come up without compact minds and hearts, come up in the shape of idlers and liber tines. A nation can afford to be poor, but cannot afford to produce idle and languishing young men. Tho Netherlands were pour, and so were tbo Colonics, but they were rich in tne sonti roeuts of honor and Justice. The sentimental leniency of an ago is more fatal to tho nubile mind than it is to tho national treasury. A now tax levy might restore stolen gold, but there is no method by w hich a tax could be levied to re* store stolen virtue. The decay of justice has no doubt been tbe great fact that haa preceded the ruin of nations. And from this source wt may fear most for the future of our own land. The moderation of tbo Government, the slow ness with which it pursues offenders, the many instances in which U does not pursue them at all, tho fewness of the instances m which it overtakes tbem, the lightness of the penalty that fellows conviction, tbe ewiftneee of the pat* dofif hats all been compiling for a half* century io disintegrate m 3 destroy the ragged character left apon this oominoat when tho smoke of the battles of liberty first cleared away, Dot look at all tho history of man. and mark that the license of the human mind nan always preceded tho ruin of tho Empire or State. That condition of moral philosophy and practice which gave (ho world the French Revolution, and more recently the Commune, and which offered onr country Froe-Lovoiam a few years since, a gift which wo bad not yot fallen low enough to accept as a philosophy, which abolishes the idea of boll from religion, and if espoused will work tho earne havoc In the aanocunry that it wrought in the domestic life of Franco or in the palaces of old Romo and Babylon. Religion la a shape of human life. Man Is a political, and social, and religious creature, and Justice Is tho atmosphere bo must breathe in tho midst of these political, and social, and religious things. It Is the temperance at tho groat feast, keeping him from dying of famine or dying of gluttony. The moment Jusllco Is forgotten tho doors of home, and State, and Church may bo cloned, for the groat occupant has ceased to go In and out. the doorslll remains to bo crawled over by moral lazzaronl or Imbeciles. Right and wrong may Indeed bo great mysteries In their deepest analy sis, and that God should have made man capa ble of falling into wrong may bo a greater mys tery still, but tho fact remains that in tho midst of this groat discrimination between good and had, right and wrong, even tho beauty of God Himself seems to spring np from tho fact that Ills throne is founded upon righteousness. Do is called cultured who perceives tho delicate beauty in the arts, in nature, or la literature, but tho world always reserves its highest words of praise for the cultured soul that perceives tho Import and whole beauty of justice. From the sudden ruin that has overtaken all men and all nations that have dolled it, and from the glory of God that springs out of It, wo may well conclude that there Is a moral splendor in this quality of mind which our poor eyes have not yot soon In the dark atmosphere of this world. As wo are so far away from the pianola that they only twinkle as little lamps, and are called by tbo poets “ drops of light," and as, could we approach them, we should see worlds moro beautiful than our own, so wo by praotloo, and by nature, aod by responsi bility, stand so far away from justice or righteousness that In our heavens it twinkles only in a cold sky, but coutd we go nearer what a stupendous world of beauty would Ho boforo our tearful oyes. In presence of that world which would seem a great White Throno one sorrow would 111) tho heart,—that wo had known our duty and had done it not. If, my friends, you will follow further this lino of thought, you will see what utter ruin will come to religion when any ago shall rob it of the idea that punishment, both bore and hereafter, or either hero or hereafter, aball follow sin. There are minds which have come to such a condition, or have boon bom into such a condi tion, that they nfcod say littlo or even think Utile of the punishment that will follow sin. They have coased to sin willingly. Tho great quality of their thought flows along tho chan nel of hopo, and peace, and happiness. But tho vast majority of ns all still need tho impulse found In tho idea that punishment wilt fallow sin. For the most part yon aro all allured by tho beauty of the good, but there are hours when the ruins that sin brings should lie before tho mind in all their soloiriolty. Not only should we look to the re ward of virtue, but it will bo no cowardice or weakness in us if wo confess that wo aro un willing to risk the sorrow of transgression. The heroism that can face tho guns on the field of honorable war ia commendable, and all bravory along true paths ia a beautiful feature in the soul; but when it comes to facing tho results of sin, facing a God whoso boaellcent laws one has willfully broken, tkoro is no heroism in tho act. Buch courage is a deformity compared with ilia kneeling heart saying, “ God bo merciful to mo a sinner.” Around ail, however much they may wish to ho allured by heaven rather than driven by hell, there may be heard tho voice of punishment saying, "Como not hero.” About two years ago a venerable clergy man wrote to mo a letter of religion, and among other things said, " Tbegroat doctrine to bo hold firmly ia that of reward and punish ment.” No truer or more useful words can sink into the hearts of any who carry or preach tho Christian religion. That religion must help or compel society to walk in that gioat discrimina tion of right and wrong which makes op tho happiness and character of man and God. Let us come now to tho second part of iho theme. I asked you to believe that eocioty'can uot endure a politics or a religion of unbounded license or forgiveness or love, and neither con it prosper uudor an idea of punish ment excessive, unwarrantable, mysterious. Lot us think of the second proposi tion. In speaking of punishment as a valuable element in religion X did not mean tho perdition defined by Dante, or Milton, or tho Church. Tho word should indicate tho panlsh mont of sin boro and hereafter. Tho o!d idea may have done good in its day, but It la no lon ger capable of usefulness. There is a form of punishment that defeats the ends of justice : Whoa a bloody despot occupies a throne, a Nero or a Torquomado, dealing out the most cruel tortures (or the least offenses, or for no offense, the result never comes in tho form of noblo, re formed citizens, but in the form of either as sassins or sycophants, or broken-down, trem bling men and women. Tho lash of tiio slave driver never made men, but broke down tho spirits of those who might have become men. Ah, according to Ur. Bucklo, the inhabitants of earthquake lands m South America build no good house, and spring up and rush forth from their mud huts on any alarm in tho night, and at last become children of cowardice, so a political despotism like the Inquisition, of tbs Empire of old Husain in the days of the knout and Siberia, never made noble citizens, but either men of dark treason or of broken hearts. Banishment, In order to bo useful as to the offender and as to the spectator, must bo just. It must bo such that one may escape it by simply doing his duty. This is the idea of pun ishment that becomes useful in the homo and the State. Hence this is tbo only doctrine of hell that can hold true or bo useful In religion. Tho idea of a hell in which the soul must burn eternally on account of tho sin of a roan of whom it never perhaps so much as hoard; the Idea of a torment that should take eternal pos session of a mmd that had not boon baptized ; the idea that God will pursue with infinite wrath forever the soul that did not aoe God os clearly in ;ths days of tho flood as Chalmers or Knox saw Him tn the Christian ora ; tho idea of a punishment that condemns the " more moralist " to tbo anguish that should descend upon murderers and hypo crites, is a view of punishment that made trem bling slaves of tho Catholics and Broteatanta who once hold it, and makes Infidels of those who in our century must choose between it and unbelief. Few things have Injured Christianity so much as (be fact that the Church has tried to carry along through our age a hell that had In It not the least element of justice, Oat of the discrimination of right and wrong wo have declared that great characters are made. Tho perception of the good and tho true has al ways educated man more than has tho percep tion of ibe beautiful In the fico of this most obvious (act of human nature, tho Church has too long and too widely placed before man a heaven into which moan moo could pass by cer emony, and a bell from which perhaps moral men and kind men, and some infants, could not possibly escape. Iteprosenliog for the whole world the ideas of right and wrong, the Christ ian Church should tong siuco have hastened to throw aside definitions of heaven and hell that, Instead of teaching the ideas of rewards and punishments, made eternal happiness and eter nal sorrow turn upon contingencies incredible or monstrous. lu order to purify tbs doctrloo of tbo Church sod to check ttie Infidelity that is springing from the follloß of the theologians, it was, or is. usees sary only to break away from the figurative lan* guage of au old figurative age, and from the plot mes of Dante aud Milton, and from the terrific scenery that gave us the Catholic terrorism and tbo Inquisition, and form a new heaven and a now perdition upon the fundamental words of Jesus Christ. In the sermons of Christ—aud re member from Christ comes Christianity— there are found a heaven and a hell which reason may daily ponder upon without finding anything in them except the whiteness of truth. The curses of this Christ fall upon bvpoorltoa and all the consciously wicked; aud Ilia infinite love falls like tears of meroy upon all who are faith* ful to the laws of Qod. Hear iu words and be hold the had sinking aud tbo good rising : 19. Whoever, therefore, aboil break one of (bras lent commandments. aud aboil teicli meu ao, ha aholl bo called least lu the Kingdom of lleavcu; but whoso ever shall do and leach them, (he seme shall be called great In the Kingdom of Ueavou. ye. for 1 say unto you, th-t except your righteous- Deis aboil exceed the rhihtauuauesa of the Scribes and fharlaeea, ye ahalt iu no case euter into the Kingdom of Heaven. In his great inspired vision fit. John saw this CHICAGO, MONDAY, MAY 1, 1876. founder of the Christian religion revisit earth for tho last timo. lie utterod tbe final words, tbe deepest truth of His Church ; truth that was to pervade all tho centuries to oome between Bethlehem and tbe final Judgment. What were those words ? Were thor full of fatalism, or injustice, or caprice? Obi no.t they hold Id their sotcmD depth a heaven and a hell which command reason io bow aa In tbe presonoe of a thrilling truth. JO. And II« tilth onto me, seal not tbo sayings of tbs prophecy of this book ; for tbs time la at band. Ho that la unjust, let him bs unjust still j and be that is filthy, let him bo filthy still; and be that fa righteous, lot him be righteous still; aod be that is boly, let him be holy still. 13. And brhold 1 come quickly; and my reward is with me to give every man according as bis work shall be. 13. I am Aloha and Omega, tbe beginning and the ond, the first and the last. It. lilcsiod are they that do His commandments that Uicy may have right to tbe (reo of Ufo, and may color In through tbe gates into the city. Thus the Holy Book was closed, and we want no Homan Church, and no Dante, and no Mil ton. and no Puritanism, no Calvinism, to come with tho brains, with the figures, and fate, and injustice, with the heart hut with passion to wards enemies, or tnmid with self-congratula tion, and roopon this Book and insert a future world whoso gates admit tho foul to paradise and consign the moral to torments. Neither, dare wo welcome a religion of an bounded love and permit it to tear open the sealed Book, and erase the awful destiny of tbo nnjust. This wicked world and good world can not part with the religion that rewards here and hereafter the faithful, and that punishes boro aud hereafter the wicked. We need a heaven easy of access to thoso wbo seek it by obedi ence, aud wo need a sorrow of wide gatoe for tboso who tramplo under foot that jewel of earth and heaven called tbo right. Out of tbo right every state draws its value, each mao his honor, each child its protection, its homo, Us peace; and hence over thoso who tramplo the right under foot there must be seen rising a etorm of justice. The groat ruins sin has wrought in tho world of government point out what it is doing in tbo individual soul. A nation is only a soul so onlatgod that its life covers centuries, its cradle becomes not a little bod which a mother can rock with her foot, bnt a penin sula like Greece, or a vast domain like Asia or old Homo. A nation Is a man a thousand Tears old. whoso cradle and grave cover a continent. In tbo fall of nations toad tho destiny of tho wicked son). All tbo totter ing ruins whore lizards sloop and owls hoot only toll ns what sorrows overtook tho Horcds, the Pilatcs, the Aspssias, aud Uorgias, when tho blaze of tholr sin had burned out tho fuel of those brief years. Ail history of nations aud of individuals, tho written history of tho poet, tho uuwfitten memoirs of moo and women, of many Just dead or dying, toll us that tho angel of love and joy does not fly across the universe any moro surely than flies the dark figure of Nemesis, that daughter of Night, carrying iu one hand a scourge, iu tbo other the balances of Justice. But this Nemesis Is not an angel of rovongo or blind anger, but, according to the oldest poets, was the emblem of conscience after tho soul bad sinned. It was painted os a beautiful and crowned virgin, moving on a sub lime errand, that of punishing tho guilty, nod thus of leading tho human family to love those ways that are pleasant, and tboso paths that are peace. Of tho final shapo to be assumed by rewards end punishments no know little. Rut we need not know more. As in youth we go back to school each day and study faithfully, not reading tho future,—not knowiog whether tho bar or tbo . pulpit or the path of business will ask for our ' mmd and heart, and, as iu our childhood days, we know not whoro our homo shall bo, whether by tho Hudson or tbo Mississippi, or by ocean or lake, and as we know not what friends will stand nearest us in far-off future days, bat in our ignorance move on until time slowly evolves tho plan of Qod; so as to tho greater future beyond the tomb we must clasp tho present to our heart, and thus walk on and 00, waiting for tbo flow ing stream of Ttmo to carry us to tho sea. As to tho laughing babo, at last old age comes with soow-whito hair, so to us all boro to-day, in health and iu ignorauco of toe future, tho great Eternity will come, telling us all its joy end sor row in words aover to ho recalled. RESULTS OF THE RESURRECTIJN. BEUMON DY THE DEV. L. T. OILUIIiEHLAUt. Tbo Rev. LoanderT. Chamberlain, pastor of tbo New England CoDgregfttional|CUurcb,preach ed to a targe congregation yesterday morning. Ills tbomo was tbo Resurrection of Christ and its results. Tbo following is the sermon : But now is Christ risen f rum the dead, and become the lint fruits of them that slept.—L Cor., xv.: 20, Doubtless tboao of you who listened to tbo sermon of two weeks ago felt that the treatment was incomplete,—lncomplete in this at least, that it did not more fully sot forth the results which flow from tbo fact of the Resurrection of Christ. It was, indeed, my original intention to speak in tbo one discourse of both lbs foot and its consequence*), but 1 found that tbo simple witness alone was sufllcionc for more than the space. It was evident that if wo would got that fundamental knowl edge which should form tbo basis of our own faith, and which should enable us to giro to others the persuasive reason for our trust, wo must linger still at the tended tomb, and give duo boed to the M many infallible proofs." Wo needed, first of all, to bare tbo fact itself made vivid and incontestable. No doubt you drew for yourselvea many a blessed inference. lean readily believe that in many a heart tho fact of Christ’s resurrection translated itself into unspoken comfort aud served for abiding inspiration. Yet now it seems appropriate that in tbo distiuotor forms of dis course tho truth should be expressed, Perhaps In tho stillness of tho sanctuary, where the spirit comes specially near, we may attain discernments which elsewhere wore beyond our reach. It may bo that, along tbe path of another's thought, you will find your own reflections quickened into greater value. Certainly, by some means, tbo significance of the Resurrection should be olearly apprehended, since to fall m tracing tho assurances which succeed that event wore manifestly a mistake and loss. It wore like seeing tho sun has risen, yet being heedless of wbat his beams reveal. It wore like perceiving that tho path of ascent has boou opened, yet neglecting to climb its stops, or to regard the scenes which the mountain-top may disclose. It were like knowing that tho Promised Land wore reached, yet failing to enter into full and personal possession. It wore like descrying the titar in tho East, yet refusing to follow it to the incarnate glory of Bethle hem's King 1 For, tho Resurrection of our Lord, my bearers, is not an isolated wonder. It la not a disconnected marvel. It is rather Ue comprehensive event to which all things pre ceding lo’kod forward, aud from which all things subsequent have taken influence. It, with tbe Crucifixion on the one side and the Ascension on the other, is tho central fact of lime. And now, In tbe unfolding of wbat la involved in our Bavlor’s rising, lot us observe that it is tbo pledge, at once, of human immortality and of tnu resurrection of tbo humau body. In teaching, however, that tbe rising of our Lord le tbe pledge of human immortality, it is not meant that there wore no previous grounds on which that faith might rest- For it seems that not even tho inspired assertion that Chiist “ brought life and immortality to light," is to he taken as implying more than that He in creased the light, and made clear what before was indistinct. Whoso recalls tbo record of ibo world’s thought and hope will recollect that in all places and at all times (here baa beou tbo doctrine of a future fife. That dootrioo is found alike among the bushrooD of Africa, the savages ef tho Pacific, aud the inhabitants at the polos. It has over existed in Mexico aud Peru and oar own Indian lands. The ancient Caledonia**, tho Druids, the Scandinavians, the Etrusoaa*. the Egyptians, tbo East Indians, the Chines), tho Persians, tho Jews, tho Greeks, the Re mans,—in short, all kindreds and peoples and tongues,—have boon its food believers. In one form or another, in one degree of clearness cr another, it has pervaded the race. We msy count it as one of those instinctive beliefs which not even the moat determined skepticisn can wholly remove. Reason approves It, aud the heart will nut easily lot it go. Yet, of a truth, it was reserved for Christ iu his Rosurre> lieu, to put it beyond possible overthrow, aud I had almost esld beyond tho reach of assault, in bis life after death "we see the pledge that we also shall live again! Rut (toes some one wonder why so large an In ference should be iharto from any single event t Does (he inquiry eoxse u to the rlghtfolness of Rinng to the rising of Christ a significance eo mncb broader than to allowed to '.of other ex* ample of restored existence ? I answer that tbo resurrection of Christ Is the only instance, ap parently, In which the restoration was to any thing moro than (ho former aortal life. All others rising from death rose to dio again. lie alone rose the eternal victor: and then I answer, farther, that, in considering the resorreotlon of Christ, wo must consider it In Its relation to tbo Incarnation which precoded and was at tho basis. If Christ was only as other men in nature, only tho foremost of tho race, thou Is it vain, indeed, to claim for His resurrection such mighty import. But tbo Christian verily is (hat Christ was tho author of humanity, and (bat, in assuming its guise, lie stood as its representa tive ; that iu a mysterious yet actual embrace lie gathered it into Himself; that Ho embodied it in its widest compass; yea, that in relations most profound He was humanity itself. Believe it, dear friends, Christ was not merely human, Ho was not merely a man, Ho was man I What, therefore, Ho achieved and experienced, was, in some sense, for tho world. And time it is that tbo apostle reasons. 44 For as in Adam all dio, so in Christ shall all bo made alive.” 44 For as by man came death, by man camo also the resurrec tion of the dead." The Savior, having risen In His glorifled humanity, ascended to live forever! And eo faith passes into sight, and as wo gaze wo understand that for us as well there Is an im mortality. The dying yet deathless ouo becomes tho fulfillment of hope, and in act, no lees than word, assures us that wo too are to bo preserved beyond the grave. Add, also, as has been already affirmed, that in Ilia resurrection Ho scaled tho truth that even tbo body is to bo restored. Though iu what form and by what method 1 cannot tell. In tho case of Christ Himself, the bunod body eoctns to have booo raised, ae It wore, in actual substance, yet to have undergone a marvelous change. The sepulchre, you know, was found empty, with only tho grave-clothes lying. To those wbo would not otherwise believe, the marks of the crucifixion wore nude visibly present. And on a memorable occasion tbo risen Uuo said. 14 Be hold my hands and mv feet, that it is 1 myself; handle mo and see ; for a spirit hath not Aceh and bones as yo see mo have.” 41 And Ho took moat ami did cat before them." And yet wo flod that tho person of Christ was not recog nized directly by those who saw Him. It was so gloriiled as to require some special token iu its disclosure. For the most part, they only know Him to whom Ho was pleased to mako Himself known. So 44 Ho is found present, no one perceives from whence. Ho passes away, no one perceives whither. Ho 'vanishes out of the sight ’ of those whoso eyes are opened that they discern Him. And at last, while they be hold, Ho is taken up, and a cloud receives Him from their view.” 1 think It impossible not to feel that in such disclosures wo aro regarding & form of existence veritably human, yet indefinitely euuoblod. The rovolatiou surpasses our analysis, yet only because the olemonts of our present life are takon np and transfigured. It is the whole of man—both body and soul—raised aod transform ed. “The corruptible puts on incorruption; the mortal puts on immortality. Death ia swal lowed up in lifo.” Recall ouce moro, then, the representative re lation which Christ autumn to the race, and do you not behold, in the raising of His body, the analogy and prophecy of the raising of ours? Does it uot serve to matte, iu some degree, con ceivable the otherwise inconceivable teaching of Raul ? Does is not inspire aud support the argu ment which speaks of a natural body and a spir itual body, aud of sbo one as tho germ or seed of the other ? Docs it not forbid our explaining into nothingness tho word which telle of ovou tho body’s resurrection ? Purely it is vain to deny the inference! Science may question in* creduously. Imagination may falter and fail. Yet when, to all tho word of Scripture, aud as its very seal, there is added tho fact of our Savior’s complex and complete humanity raised to die no moro, reason sanctions faith and tho heart is filled with satisfaction. Sorrow rejoices through tears, and even by the grave affection sings of tbo Resurrection ana tho Life 1 Reyond poradvooturo, that riding on tbo week's first morning tolls us not ouly that tho soul is immortal, hut that tho body la to shore in the new and higher existence. It shows ua that tho body is eternally sacred, aud makes us understand that it, too. ought to bo reverenced and kept from harm aud pollution. Moreover, my hearers, If tho resurrection says this of tho individual, it has a comforting message also concerning tbo whole race. The great Apostle to the Qoutilos seems, indeed, to arguo that, after tho analogy of Christ's rising from cor rupting death, even' the moMi'of world is to be lifted Into new glory. Tho whole creation groaning and travailing together in p&tn is represented as waiting with ourselves for the full adoption, to-wit: tbo redemption of the body. Prophetic vision descries now heavens and a new earth wherein righteousness is to have its fitting homo. Without, however, dwelling at present on that material conception, wo mav most confldoutly affirm that in the resurrection of oor Lord there is the pledge of Humanity’s rising to an ultimate and essential well-being. Manifestly, Christ came to lay bold on!tho taco. Ho said that, if He were lifted up, lie would draw all men nolo Himself. Even prophecy affirmed that m Him should the nations of tbo earth be blessed. The fiarablos of tbo mustard seed and tbo bidden ear'en declare that oven the remotest bounds are to feel the beneficent power. In truth, tbo entire conception of a “ kingdom of heaven " on earth, Is the conception of something to which shad bo given the final dominion. ' Moved by the regal thought, wo instinctively forecast the day when both Jew amt Qeutilo, bond ana free, shall bo sharers in the blessing. And then, if the sonl still asks for assurance, wo have but to retrace the way once more, and to find in Christ’s work for the Individual tbo logical foundation of our broader faith. Wo remember that the mighty world is but the aggregation of separate beings, and that therofori" the world’s upraising is only the ex tension of the individual's rise. It baa accord ingly come to pass that among the almost uni versal faiths of. these modem times is the faith that the race, as a whole, la to bo uplifted. Rut now. for argument's sake, think for a moment of what would have been tbo coudillon in this re spect bad O/irisf tiof risen! Suppose that, even after His words of love and truth,even alter Uia humble and magnificent life, oven after His crowning act of devotion, Ho had gone down to the grave, to bo hold, as are others, by its dread ed power! Suppose that tbo record had been simply, ’‘Born of the Virgin Marys Buffered under Pontius Pilate; was crucified, dead, and buried I" No word of Resurrection tNo history of the empty tomb; and tbo forty days' glorified hfo; and tbo final ascension in veritable hu manity of form and being! Do you think the sweet, Joyful faith of humanity's progress and humanity's millennial results would have found lodgement in common thought? Do you think that even in Apostuho minds there would have boon the unwavering, impelling conviction that tbo whole broad earth was to bo blest ? Ab, do you oot know full well that to human percep tion the dawu would have seemed to have passed Into night, instead of day? It Is not certain that doubt would have taken possession of both tbo individual and the race ? Of course, the beneficent teachings, and the loving toil, and the devoted death, would still have been facte. And bora and there eomo soul filled with faith aud the Holy Qhost might have kept the confi dence that glorions and world-wide triumphs would eusuo. Yet certainly such confidence would have boon the rare exception. Rut now, since the groat Loader Himself baa achieved such a personal victory. It is easy to believe that His plans for the world will be brought to pass. It Is easy to think that, as hu manity’s representative burst the bonds of death, so humanity itself shall bo led to cast off its degradations, and to put on a resurrection glory. And truly, my friends, toe need tbo Inspiration I There are times when, to the largest observa tion. the signs are hopeful. Whoso takes iu the whole scone of combat, sees that tbe right is pro gressing. But for you and for me and fortbe many around us. there are special outlooks which seem to bode naught but evil. In our limited survey, it sometimes appears that tbe lower forces are getting control. Let us, thou, allow the resurrection of our Lord to be, iu this, our constant comfort. Lot us say to ouriumost souls, “ Hope thou in God. Relieve, yea kuow, that He who raised up Christ from the dead, will not fall to lift up the race to which Christ was Joined, Though society relapses, and no tions decay, bo assured that the world is to bo borne upward aud onward. Re serenely confi dent that, for the whole earth, the risen, ascend ed Baylor will send forth Judgment unto vio tory." Aud now, for a little, I turn to what is tbe meaning of tUe Resurrection to the distinctively Christian disciple. We have taken note of Us significance to the ladiytdual at large aud to the toco ( let us now oousldet what message it Whg.lohlm.hol, Jolood to'dhrlflt bjuS'i Oa tho ono hand, then, it la to tho bo''/ ir tUoMoaronco Ibat bo baa aim a living,;'£ jg H»rior. I take it that ono natural, yet IfV-s mo UMmfal tendency of even CTcr .ian thought la to conceive of Iho rodioraloy? irist m Ono who camo forth from the Fathe? .• tho epaco of those far-off tbroo and thirty jff u and then returned to the ineffable and Inc/' 5 ivablo nnlon. Wo love to dwell npon brief and wondrous revelation. We oflor ih that wo, too. might have seen Ibo Master's uco and heard Hie tender word*. We feel that they went especially bloat who behold the bright though Rwift-paaaing vision l And, likewise, when wo meditate upon the aaving work itself, we are ant J 0 bound it by tho entrance on the public minis try, and by tho cry “It In finished ” nont no from Calvary's croee. Dot the Resurrection epoaka a different language, and aota ns on tho path of different thoughts. It aaya that what soever Christ ©esontiafiv was on earth, that is Ho still. It suggests that, whatever we suppose concerning tho nature Ho boro before tho incar nation, we must admit that Ho hoe risen to “ tho eternal present and future" with ills human nature, joined faat to His divine. It affirms that, though wo cannot boo Him with bodily eye, Ho ib present to faith’s discernment in tho likeness of the Son of Uan aa well as of tho Hon of God. Aye, that He may bo present to mv consciousness, aa the same ono who loved and tangbt and healed before His death, and who returned in glorified life to instruct and in- Hptro His Disciples, and certainly, my Christian hearers, it makes vast practical difference whether or no you hood this message. It makes vast difference, I may say, in what re lates to both inward health and outward service, lor if you realize that the Christ who was ouco ou earth iu flesh and blood, and who offered the atoning sacrifice ou Calvary’s cross, is one who still lives in divine and human form, and lores with divine and human love, you will bo inspired to tho noblest possible res oils. i’ou know ours are, after all, but poor human hearts. We are made to crave some near pres ence. Wo watch and wait for some almost audi ble voice. We cannot go far nor with success, unices before ua there is something which is w oil uj K h a thing of right. Put upon the quest which is lonely, and loft to tho inspirations which are far-fetched, we always grow faint and weary! Not of trifling consequence is it, then, that tho Uoepel offers us a risen Savior, and not of unimportance is it that wo enter into the realiza tion. To him wbo is assured that in bis behalf Joans of Nazaratb still lives, it is but tho language of reason to say “lean do all things through Uia groat aid.” To him wbo feels that tho incarnate Sou is still sending forth a match less affection, it is tho d'ctato almost of necessity to feel that he cannot lose bis Joy and zeal. In the inspiration of such a faith ho comes to the actual experience which tea till os in torn that the faith is true. As, therefore, my Christian friend, you find that your inner life needs constant help, take home to voursalf the teaching of tue Resurrection. Stay not by tho cross alone, as if that wore aIL Como not simply to the tomb, that iu despairing love you may anoint the crucified body. Bay not merely •* We thought it hod been He that should have redeemed Israel.” Hut, remembering tho cross and having knelt m its shadow, come quickly to tho sepulchre to find that tho proph ecy has been fulfilled ; that He who died for our pardon hasnsou for our spiritual aid; tbat living now at the right bond of the Father, Ho has become the finisher as well as (no author of tho believer's salvation I Or. finding that in tho manipulation of that inner life, the performance of outward service, you require a constant helper, bo sure to hold fast and close tho thought of Christ os risen ; and the thought of Him therefore aa tho loader la all the way. 1 assure you that nothing will so kelp you as the perception that in not a single step are you alone. Nothing will so strengthen you m your contests with the forces of evil as to bosteadily assured that He who met and vanquished even death is your Guide and Commander. In the light and in the might of that persuasion, cor roborated by tbo ovor-tocroamog fulfillment, you may go from strength to strength and from triumph to triumph! Rut If, ou tbo one hand, the Resurrection is tbo believer’s assurance chat he has. even io this life, a living, loving Savior—a Savior sufSdont for all hU inner and outer needs—it is also, on the other band, his assurance that ho is 10 be exalted to final and exceeding glory. It' tells him that as his Savior rose to take to Him self the Inti honor which Ho had laid aside, so In ibat ruing it is likewise made euro that tho boliover shall shore the splendor! You recollect that wo have already observed how vital, how comprehensive, is the relation which Chiistsus t&ins to all the race. You remember that wo saw Him taking tne whole compass of humanity Into Himself, and standing as its embodiment. Rut you will now recall that yot more intimate is the relation which He sustains to those whom Hu Joins to Huasolf by actual faith. You will bring to mind those manifold words lo which He Uoolaied that He and they are one; that Ho was the vine and they the branches; that their life waa in Him, and that in some sense Ho lived through them. It may bo that you will also recall His repeated assertions that they should be finally enriched and ennobled ; not only the hundred-fold of this life, but also the glories of tho life to cornu; crowns and thrones and mansions of Joy ! Yot it is record ed that, notwithstanding such declarations and assertions., tho first disciples abandoned all bopo when they saw that Ho that had spoken was slain by His foes. They said in thoir hearts, *’ Ho could not save Himself. Ho could not gain His ono inheritance. How, then, shall Ho make good His pledges to us who believed ?" And wuat was it, pray, which boro them back again into confident trust ? What was it which made the promised glory as assured to their faith as wore tho things of eight and touch ? It was the Resurrection I It was Christ's own victory, made ail the raoro decisive by tho seeming defeat. In the light of tho ultimate conquest it appeared reasonable that tbo pledges should bo redeemed. When He also had counted his followers os part of blmsolf, regained His own glorious throuo, it was credible that He should lift them also to seats at His right hand I Is not too case tho samo with us to-day ? Take out of our Gospel the fact of tbo Savior’s rising. Suppose that lie who wasslaluou Calvary is still m the tomb. Wicudraw the assurance that Ho loft tho dead and ascended in the might of his pow er 1 Do you think your (altb in the promise of your own final exaltation would be firm? Do you think that it could assort itself as against tbo perplexities of • doubt aud tho thick clouds of disappointment ? Do you imagine that evou the word of Bcripturo would bo enough to m&ko you joyfully at rest ? Oh no I lam suro that you must acknowledge the Resurrection as, in this respect, tho substan tial ground of your trust. Uudoubtedly it is when to your vision tho hoavoua ore opened aud you boo tho Bon of Alan an ilia throne, that you are able to appropriate the declarations of tho Word. It is then that you feel that tho mansions aro real aud tbo place actual. It is thou that you dare to realize that for such os wo thero remains a heavenly inheritance, In that light tho written declarations grow vivid aud tho soul perceives that “to dio is gain I" Indeed, so strong therein is tho witness of tho Resurrection that of itself alone it would be Im pressive. 1 venture that, though the many spoken, . written pledges had hot been given, tho rising of our Lord would,suffice for faith’s enkindling. Let it be known bow He loved Ills own; lot it be con sidered bow He bod died for their sskes; and the Resurrection could not be viewed as loss than the pledge that He would raise them to particlpstiou in His glory. On that ground alone hope would, build, aud faith would take her stand. timco, then, the foot of tho rising coexists with the msuifold promises, couut It as tho aboumlant assn'auoe of your future rommi. Hay to yourselves, sad to the world, "The llcs- Direction is toy supremo rejoicing, It takes mo aluog its upward path, aud shows me the dual dory. It assures mo that as my Maker could not bo withhold from Ills throne, eothoroie uo power which caa pluck me from the uuiau luto which 110 has called mo, timco 110 has risen, I shall rieo 5 timco Uo has taken His sceptre, 1 shall reign. Yes, since lie Is to receive me to ilimself, 1 can believe that 1 shall indeed bo hko Uim, fur £ shall eoo Him as lie Is I" Be hold, tboreloro, in tho once dying, but now arisen and asueuded Savior, the pledge of your exceeding great reward. Thus X have spoken of the ueaurreotloo la some of its epoculo relatione,—first, to each in* dividual ana to tho whole race; aud second, to the trusting believer. It has been seen, 1 hope, that the fact of the rising of our Lord is, on tho one side, tbe pledge to the race of tho immortality of tho soul aud the resurrection of the body, aud tho uplifting of humanity into ultimate beauty and truth, and, on tbe other aide, the pledge to the believer that he has eUll a living, loving Savior, and that io the end he la to snare m his Maker’s glory. RNUMBE 249. And now. In closing. I desire to speak of Iht Resurrection in a relation which tn somewise. brings the two sides into one; a relation into which is gathered both humanity’s hope and the boli.T.r'fl InuL Tuo thought lo thlo : Th»l In the fact of tbo Resurrection tho atoning death U proclaimed anew as the sufficient sacrifice lot eln; that by tbo Resurrection tho cross of Christ is mods doubly manifest as tbo ground of tbo Jf°Bpere plad tidings. It would seem, indeed, *b & * hsu there been no antecedent reference to tho Resurrection, the life and death would have boon enough to sanction the faith that salvation had oome to whosoever would receive iu The groat plan unfolding itself through tho ages, and reaching its crisis In the Savior’s endurance of oven crucifixion, would have borne unanswer able evidence to tbo redeeming love of God. Hat, in fact, the Resurrection had been man. nounced in tbo unfolding revelation. Tha Messianic prophecies hod pointed to snob an event. Tbo Messiah Himself had repeatedly an nounced that Ho should bo raised from Iho dead to die no more. In short, with (ho most confi dent boldness, ail that had gone before was openly represented as related to the Resurrection. Bo tbat it tbo Resurrection should not take place, tho whole asserted plan and progress moat have boon deemed to have been a delusion. When, therefore, tho Resurrection became a reality. it gave corroboration to all that Dad pre ceded. It showed prophecy to have been of God, and tho rodomplivo plan to havei been of His devising. It gave final proof of the truth of the Savior's declarations. It witnessedl to His being the very Son of God. It declared ills divine nature as well as mission, and thus proclaimed that tbo atoning work waa indeed complete. It mado.tho humiliation of tho life and the anguish of tbo death to appear lo their true value, for it showed thorn to bavo been endured by Him wbo, all the while, was entitled to Heavenly glory ; yea, who in reality woe sharer In Heaven’s eternal throne I Let, then, tbo Resurrection shod new power on our conception of the Cross. Let *t magnify to uo the wonder of the condescension which so sought to save. Let it bo to the whole world tbo assurance that there is a redemption whoso offers are rightfully world-wide; that through Him who is thus "shown to bo tho 800 of God with power,” it may well bo tbat there is salvation to the utter most. Lot doubt and despair be alike impossi ble. Lot tho soul that is farthest away from God, tbo lowest and guiltiest of all, be confident tbat his Bins are not too groat to bo forgiven. Let such a one know that Ho who died and roso again Is mighty enough to save the most anJo bcrviug. For tho Reanrrection makes it stand to "reason " oven, that it iu true that whosoever bolievelb need not perish, but raav have eternal life. It makes it evident that when the world shall receive tbo full Gospel of Christ, then may Humanity attain its millennial hopes, anil the new heavens and the new earth become the "Paradise Regained”! To that end, then, let the believer testify and toil and - pray. Lot him, as he counts tho tended tomb to have proved that for him there is present a loving Savior and a final inheritance with that Savior in Uoaven, see to it that tbo tidings are Hproad on every side. Let him aay, " I know that my Redeemer lives, and that He lives to save not only me hut all who repent and believe.” Lot him make his own Joyful experience the mighty inspiration of his witness. Lee him rest not un til tho tidings of tbo risen Savior have not only boon heard, but have been accepted in saving faith throughout tbo inhabited world. Lot him in person, or br representative, go everywhere preaching Christ and the Resurrection I And let him that hoaroth know of a surety that sal vation by faith is tho offer of Christ to him. THE LORD'S CHAMPION. BEBUOH BY THE BBT. DU. KOItIXR. Tho Rot. Dr. Kohler preached yesterday morning to tbo Sinai Congregation, on ‘‘lsrael, the Champion of the Lord." Tho following la tbo sermon, the text for which is found m Gen* oain, xxxh.. 22-32, and Uosea, xii. : Thoro is a touching sympathy manifested in human history between the Urea of all heroes celebrated In tradition and folk-loro and tho majestic sun. Ever sinco the remotest ages, mankind looked upon the bright ruler of day as its associate in the straggle for light and life. Does ho not, indeed, present the Tory imago of a hero, an he starts on his daily Journoy, clad In an armor resplendent with glory, his qulTor filled with glittering arrows, which ho hurls against tho powers of darkness imped ing his march? 800 tho boats of clouds gathering to plunge the world into night again I Listen to tho wind’s furious bellowing when, on spring's arrival, tho young sun enters into creation, hailed by orory being as tho redeemer from winter’s icy fetters I Claiming birthright for nicht, which preceded day, or for the barrenness of chaos, which t/oj in advance of creation's bloom, these hostile powers continue their combat with tho untiring champion of light. Rallying their forces ever anew to chock his progress, they at lost succeed in laming his strength. Still he is not defeated. With unconquerable might ho again rises to tri umph over his foes. Such is tbo life of every hero—a continued struggle for light and free dom against tho ovil powers which threaten tho world with darkness, either as monsters devour ing the land, or in tbo shape of human tyranny and falsehood. Whether a nation’s standard of virtue is lofty as heaven, or hardly above brutal force and cunning, its hero’s life reflects tbo picture of tho glorious warrior iu the sky. Notice, for instance, the beaming forehead of Moses finding Its parallel in that of Jamahld and Alexander in Oriental, or that of Bigfriod in Gorman folk-loro, and in the aureola of the medieval saints. Or compare the ascen sion of Elijah on a firey chariot up to Heaven to tho fate of Hercules, Romulus, and Jesus. Any attempt to account for those stories In a natural way did, and will, fail. They are no facts, bat boautooas tints of light boavou weaves around its chosen ones. Among these must wo class the story just road to you of Jacob wrestling with tho spirit. Night is the dark power wrestling with the lord of day, which, after laming him at hts thigh, is compelled to leave at the dawn of morn, whilst hailing him thocouqaeror. Rat the original meaning being forgotten, the legend in connection with a river named Gabbok, “tbo wrestler." and a village called Ponlol, “the face of God," was transferred to Israel, •' tbo di vine wrestler," thus explaining also the singular Hebrew custom of not eating tbo sinews of the loins of animals. Yet, an the sacred writer undoubtedly desired to convoy a certain truth by tho story, lot us disentangle it from its rudo form, to detect its hidden moaning. And there wo find a vivid picture of the struggle of both a single human soul yearning for tbo divine bless ing. and of the Jewish people striving for tho fulfillment of its mission, each to be crowned with a victory as certain as the sun’s triumph over tho powers of darkness. Thera Is a singular foaturo iu the complex ion of tho story which strikes as. Jacob, we are told, has boon crippled and mads powerless, ami yet bis combatant recognizes him aa his vanquishers nay, from being an enemy, toms into a fnond, parting from him with blessings. Do conquerors thus treat their captives, or tne subdued their victors t Not where war is waged for oarthlygoods or temporary interests. Thoro victory ou the ono hand betokens defeat on tbo other; gala for ono party is loss for the other. Tho shouts of triumph deafen the cries of tho foiled. * Tho conqueror’s Joy is set at naught by tho woos of tho vanquished. The genius of hu manity is saddened at tho sight of blood and tears. Quito differently Is warcarriedon in thsnp-* per regions. There loss la turned into gain, defeat ends in triumph. Riles is at the heels of tho vanquisher, healing In store for the wounded on the wioga of the victors. Night parts from day iu love, with blessings on its lips. tiuob is warfare in the spiritual world. Twodifleron t elements of character are blended in Jacob. The one is shrewdness and craftiness, always devising some scheme to gain advantage over his brother. This represents Jacob "the enpplanter," “the wily," “the deceitful." Us clings to outward blessings, to beguiling smiles, to dazzling goods. Rut how delusive is bis gain. What but a ours* is tho bleaaiog defrauded from bis blind fatherl The birthright cheated from bis brother a mere bubble 1 Nor do all the nchea acquired at the bauds of Laban secure unto him one night’s rest and safety. Rut there is a better man hidden deeply in his soul: nobler traits slumber beneath the sur face of his heart, Uko the stars of heaven only waiting for night to disclose their lustre. When first thrust out from tho flattering allurements of home, amidst fear sad want, they dimly ap peared unto him, but vers soon shrouded by avarice, and lost sight of at the smiles of for tune. Now. on the point of returning homo, uncertain whether bis brother would meet him

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