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1 ’• ■ •
D’-. 2:00 and 6:00 p. m Leave
y:3O a.m., 4:80 and 0:30 p.m.
‘ale: Leave Brunswick 6:10
. 2:30 and 6:00 p. m. Leave
''■' nn ' l 10:15 ;i « ssoo and
I*"'‘* L-av tl.«- <ii. .it ;:>'.■
p.m.
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Bn
I jot Brunswick.
MBKh . . Jd’■'ti n.!ar<l tunc
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HH tons. Wahlro
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BIaC|‘ARKBNTINEB.
B ®P » 311 tons, Pages.
■ n f schooners.
‘r Lillian, Am. 252 tons, Dow.
BB Ikiss & (Jo.
JJr ,e **' bi! ' le ’ 8 •'• 11} tons, Talevera
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M ’ l i. Am. 34- tons. Steeiinan. at
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RETVKNINK.
Leave Ocean Pier at 6 ’.o and 10:00 a m and
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HIE EVENING POST: MOND/v , Al Gl sT 11, 1890
HENRY M. STANLEY
I
"IN DARKEST AFRICA"
| The complete story of Stanley's recent thrilling
; adventuresand the disclosure of bis important
discoveries will appear for the first time in the
work written by himself, entitled “In
Darkest Africa. In two volumes, profusely
illustrated: price $3.75 i K . r volume. Do not be
deceived by any of the so-called “Stanley
books now being offered us “ genuine ” and
authentic. ’ To no one of these bus Stanley
contributed a line.
4RFNT\ ~Thc work will be sold by sub-
KULIi 10, script ion only. We are now ready
to appoint canvassers. Applicants should stab?
experience. Remember that Stanley'N own
book, the only one in which he has a personal
interest, will bear on the title page the imurint of
Charles Scribner’s So.ns
Apply to JOHN K. NELSON,
Cbaltanooga, Tenn.
Sole Agent for Tenneiiaee, a
Alabama aud Georgia.
MERCER UNIVERSITY.
MACON, CA.)
COURSES OF STUDY:
I. I’iiEr auatokv School.
I!. CLAHHICAI. I’oCRSK.
111. SCIENTIFICAI. lOt HUK.
JVi Sohoolof Thkoloov. I
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VI. Tas Law school,
VII. Dei'ASTMANT of I'HACTICAI. ABTS.
Stenography, Book-keciiing, *r.)
I
Klien-. 11 itios-Fki;f. In counc-of .tod» fl, i
I 111 MXI IV . 1
Midi i , iil.ill"i> and i oiitliigvni fee, »jo annuaLy. I i
Hear I il stndairt-' hall, from »H to »H por month. .
hoard in vrivatu I millv- from ||2 to Ila par >
IllOlltll.
irtllT im “l-n- u. IMAi. For maalngii, 1
and furiher inlormAii .ii. apply to
! I
l-rof I. !. lUIASTIA .(.a (
lotl«l’rc.|.i.it,'i V. si Y\Al.LV.,’4;oun,<.a| (
CORN INSTEADOFMANNA
If A MAN EATS THEREOF HE WILL
NEVER HUNGER.
Dr. Tahuugv Preaches a Magnificent Ser
mon of C infoit for the Weary—God
Will Feed the Famishing if They Will
Accept Him.
Long Branch, N. J., Aug. 10.—The
great Brooklyn preacher who is stay
ing here discourses this week on the
gos[>el provision for ordinary and ex
traordinary needs. His text is Joshua
v, 12: “And the manna ceased on the
morrow after they had eaten of the old
corn of the land.”
Only those who have liad something
to do with the commissariat of an army
know what a job it is to feed and
clothe five or six hundred thousand
men. Well, there is such a host as that
marching across the desert. They are
cut oil from ali army supplies. There
are no rail trains bringing down food
or blankets. Shall they all perish?
No. The I.ord comes from heaven to
the rescue, and he touches the shoes
and the coats which in a year or two
would have been worn to rags and tat
ters, and they become storm proof and
tiiiui proof, so that after forty years of
wearing the evats and the shoes niv as
good as new. Besides that, every
morning there is a shower of bread, not
sour and soggy, for the rising of that
bread is made in heaven, and celestial
fingers have mixed it and rolled it into
balls, light, lla'ij and sweet, as though
they were the crumbs thrown out from
a heavenly banquet. Two batches of
bread 'made every day in the upper
mansion—one for those who sit at the
table with the king, and th > other for
the marching Israelites in the wilder
ness.
1 do not very much pity the Israel
ites for the fact that they had only
manna to eat. It was, I suppose, the
best food ever provided. I know that
the ravens brought food to hungry
Elijali, but I should not so well have
liked those black waiters. Rather
would I have the faro that came down
every morning in buckets of dew— !
clean, sweet, God provided edibles. ■
But now the Israelites have taken their [
last bit of it in their fingers, and put |
the last delicate morsel of it to their !
lips. They look out, and there is no |
manna. Why this cessation of heaven
ly supply? It was because the Israel
ites had arrived in Canaan, and they
smelled the breath of the harvest fields,
the crowded bariiJ of the country were
thrown open to them. All the inhab
itants had fled, anil in the name of the
Lord of Hosts the Israelites took pos
session of everything. Well, the thresh
ing floor is cleared, the c -»ni is scattered
over it, the oxen are brought around in
lazy and perpetual c'rcuit until the corn
is trampled loose; then it is winnowed |
with a fan. and it is ground and it is
baked, and 10l there is enough bread
for all the worn out host. “And the
manna ceased on the marrow after they
had eaten of the old corn of the land.”
RELIEF I ROM HEAVEN.-
From among the mummies of Egypt
and Canaan have been brought grains l
of corn exactly like our Indian corn,
and recently planted; they have pro
duced the same kind of corn with
which we are familiar. So I am not
sure which kind of grain my text refers
to, but the meaning is all the same.
The bisection of this subject leads
me, first, to speak of especial relief for
especial emergency; and, second, of the
old corn of the gospel for ordinary cir
cumstances.
If these Israelites crossing the wilder
ness had not received bread from the
heavenly bakeries there would, first,
have been a long line of dead children
half buried in the sand; then there
wouhT have been a long lino of dead
women waiting for the jackals; then
there would have been a long line of
dead men unburied, because there would
have been no one to bury them. It
would have been told in the history of
the world that a great company of
good i>eople started out from Egypt to
Canaan, and were never heard of, as
thoroughly lost in the wilderness of
sand as the City of Boston and the
President were lost in the wilderness of
waters. What use was it to them that
there was plenty of corn in Canaan or
plenty of corn in Egypt?
What they wanb’d was something
to eat right there, where there was not
so much as a grass blade. hi other
words, an especial supply for an e ;> •rial
emergency. That is what some <>f you
want. The ordinary comfort, the or
dinary direction, the ordinary counsel,
do not seem to meet your ease. There
are those who feel that they must have
;m omnipotent and inuu -diate .- apply,
and you shall have it.
“NO SUCH NURSE AS JESUS.”
Is it . [>ain and physical distress
thn «rh which you must go ? I iocs not
Jesus know all about pain? Did lie
suffer it in the most sensitive part of
head and hand and foot? He lias a
mixture of comfort, one drop of which
shall cure the worst paroxysm. It is
the same grace that soothed Robert
Hall when, after writhing on the onqiet
in physical tortures, he cried out, ‘ ‘Oh I
I suffered terribly, but I didn’t cry out
while I was suiTerfng, did I ? Did I cry
out ?” There is no such nurse as Jesus
—bis hand tlie gentlest, his foot the
lightest, his arm the strongest. For
especial pang especial help.
Is it approaching sorrow? Is iklong,
shadowing bereavement that you know
is coming, because the breath is short,
and the voice is faint, and the cheek is
pale? Have you been calculating your
capacity or incapacity to enduro widow
hood or childlessness or a disbanded
home, and cried, “I cannot endure it?”
Oh, worried soul, you will wako up
amid all your troubles, and find
wound about you the sweet consolation ,
of the gospil as thickly strewed as was 1
the luiumn around about the Israelitlsb
encampment I Especial solace for es
[lecial distress.
*r is it a trouble past, yet present?
A silent nursery? A vacant cliair op
|s*itu you at the table? A musing
upon a broken family eirvle never again
to be n-pnitedl A elioking wiise of j
iouani-e&i a Dior or grier so large uiat i
it extinguishes the light of sun, and <
puts out bloom of flower, and makes ]
you reckless as to whether you live or i
die? Especial comfort for that especial i
trial. Your appetite has failed for
everything else. Oh, try a little of this i
wilderness manna: “1 will never leave i
thee, I will never forsake thee.” ‘‘Like |
as a father pitieth his children, so the i
Lord pitieth them that fear Him.” 1
“Can a woman forget her sucking j
child, that she should not have com
passion on the son of her womb? yea, i
they may forget, yet will I not forget
thee.” I
“now long!” I
Or is it the grief of a dissipated com- ]
panion? There arc those here who .
liave it, so lam not speaking in the ]
abstract, but to the point. You have i
not whispered it, perhaps, to your most ,
intimate friend; but you see you-home |
going away gradually from you, and i
unless things change soon it will be en- ,
tirely destroyed. Your grief was well t
depicted by a woman presiding at a i
woman’s meeting in Ohio, when her in- ]
toxicated husband staggered up to the (
platform, to her overwhelming mortifi
cation and the disturbance of the audi- i
ence, and she pulled a protruding bot- |
tie from her husband’s pocket and held
it up before the audience, and cried
out, “There is the cause of my woe! ,
There are the tears and the life blood
of a drunkard’s wife!” And then, look- ■
ing up to heaven, she said, “How long,
0 Lord! how long?” and then, locking
down to the audience, cried, “Do you
wonder I feel strongly on this subject ? j
Sisters, will you help me?” And Inin- ,
dreds of voices responded, “Yes, yes,
we will help you.”
You stand, some of you, in such a
tragedy today. You cannot even ask
him to stop drinking. It makes him
cross, and he tells you to mind your '
own business. Is there any relief in
! such a case? Not such as is found in J
| the rigmarole of comfort ordinarily
j given in such cases. But there is ar<
| lief that drops in manna from the
t krone of God. Oh, lift up your lacer
ated soul in prayer, and you will ge'
j omnipotent comfort! I do not knov
lin what words the soothing influence
! may come, but I know that for especial
grief there is especial deliverance. I
give you two or three passages; try 1
. them on. Take that which best tits J
! your soul: “Whom the Lord loveth lie j
' chastcneth.” “All things work togeth :
er for good to those who love God.” ;
“Weeping may endure for a night, but
joy cometh in the morning.” I know
there are those who, when they try to
comfort people, always bring the same
stale sentiment about the usefulness of
trial. Instead of bringing up a new
plaster for a new wound, and fresh
manna for fresh hunger, they rummage
their haversack to find some crumb of ■
old consolation, when from horizon to :
horizon the ground is white with the |
new fallen manna of God's help not
; five minutes old.
THE MANNA CEASED.
But after fourteen thousand six hun
dred consecutive days of falling manna i
| Sundays excepted the manna ■
I ceased. Some of them were glad of it. :
| You know they had complained to I
i their leader, and wondered that they j
| had to eat manna instead of onions.
Now the fare is changed. Thos ; people i
in that army under 40 years of age
had never seen a cornfield, and now '
I when they hear the leaves rustling and !
! see the tassels waving and the billows
' of green flowing over the plain as the
wind touched them, it must have been
a new and lively sensation. “Corn!”
cried the old man as he opened an ear.
“Corn!” cried the children as they j
counted the shining grains. “Corn!”
shouted the vanguard of the host as
| they burst open the granaries of the
| affrighted population, the granaries that
had been left in the possession of the I
victorious Israelites. Then the tire I
was kindled and the ears of corn I
were thrust into it, and, fresh and
crisp and tender, were devoured of the
hungry victors; and bread was pre
pared, and many things that can be
made out of flour regaled the appetites
that had been sharpened by the long
inarch. “And the manna ceased on
the morrow after they had eaten of the
old corn of the land.”
Blessed be God, we stand hi just such
a field today, the luxuriant grain com
ing above the girdle, the air full of the
odors of the ripe old corn of the Gos
pel Canaan. “Oh!” you say, “the fare i
is too plain.” Then I remember you
will soon get tired of a fanciful diet.
While I was in Paris I liked for a while
the rare and excellent cookery; but 1
soon wished I was home again and had 1
the plain f ire of my native land. So
it is a fact that we soon weary of the
sirups, and the custards, and the whip
ped foam of fanciful religionists, and ,
we cry, “Give us plain bread made out (
of the old corn of the Gospel of C ,
naan." This is the only food that can |
quell the soul’s hunger. (
HUNGRY FOR THE GOSPEL. (
There are men here who hardly know (
what is the matter with them. They ,
| have tried to get together a fortune (
; and larger account at the bank, and to
get investments yielding larger per
centages. They are try’ng to satisfy
their soul with a diet of mortgages ,
and stocks. There are others here 1
who liave been trying to get famou*
1 and liave succeeded to u greater or less 1
extent, and they have been trying to 1
satisfy their soul with the chopped feed
of magazines and newspapers. All '
these men are no more happy now than 1
before they made the first thousand <
dollars. No more happy now than 1
when for the first time they saw their <
names favorably mentioned. They
cannot analyze or define their feelings, 1
but I will tell them what is the matter
—they are hungry for the old com of
the gospel. That you must have, or be
pinched mid wan and wasted and hoi- i
i low eyed and shriveled up with an
1 eternity of famine.
I The infidel scientists of this day are
offering us a different kin ! of soul
food; but they are, of all men, the .
most miserable. 1 have known many
of them, but I 'never knew one of
thorn who e.ime within a Wiousnnd I
miles of lieing happy. The great John !
Stuart Mill provided for himself a new j
auia* oi pomagc; out yer., wneirtiw I
comes to die, he acknowledges that his
philosophy never gaw him any com- I
fort in days of bereavement, and in a
roundabout way he admits that his life
was a failure. So it is with all infidel
scientists. They are trying to live on
telescopes an I crucibles and proto
plasms, and they charge us with cant,
not realizing that there is no such In
tolerable cant in all the world as this
perpetual talk wo are hearing about
“positive philosophy,” and “the ab
solute,” and “the great to be,” and
“the everlasting no,” and “the
higher unity,” and “the latent poten
tialities,” and “the cathedral of"tho im
mensities.” I- have been translating
what these men have been writing, and
I have been translating what they have
been doing, and I will toll you what it
all means. It means that they want to
kill God! And my only wonder is that
God has not killed them. I have in
other days tasted of their confections,
and I come back and tell you today
that there is no nutriment or life or
health in anything but the broad made
out of the old com of the gosjiel.
What do I mean by that ? 1 mean that
Christ is the bread of life, and taking
him you live and live forever.
CHRIST 13 READY.
But you say corn is of but little prac
tical use unless it i s threshed and ground
and baked. I answer, this gospel com
lias gone through that process. When
on Calvary all the hoofs of human
scorn camo down on the heart of Christ,
and all the flails of Satanic fury beat
him long and fast, was not the corn
threshed ? When the mills of God’s indig
nation against sin caught Christ between
the upper and nether rollers, was not
the corn ground ? When Jesus descend
ed into hell, and the flames of the lost
world wrapped him all about, was not
the corn baked? Oh, yes! Christ is
ready, his panion all ready, his peace
all ready, everything ready in Christ. I
Are you ready for him?
You say, “That is such a simple gos- ‘
pel!” I know it is. You say you.
thought religion was a strange mixture |
of elalxirate compounds. No; it is so j
plain that any abecedarian may under
stand it. In its simplicity is its power.
If you could this momfrig realize that
( lirist died to save from sin and. death
and hell hot only your minister and
your neighbor and your father or your
child, but you. it would make this
hour like the judgment day for agita :
tions, and, no longer able to keep your ,
seat, you would leap up crying, i‘For '
me! for me!" God grant that you.
my brother, may see this gospel with
y >ur own eyes, and hear with your
own ears, and feel with your own heart
that you are a lost soul, but that Christ, j
comes for your extrication. Can you |
not take that truth apd di t it, and
make it a part of your imm<...al life?
It is only bread.
Y’ou have noticed that invalids can
not take alUvinds of food. The food
that will do for one will not do for
another. There are kinds of food 1
which will produce, in case of invalid- I
ism, very speedy death. But you liave j
I noticed that all persons, however weak I
•
i they may be, can take bread. Oh,
■oul siek with sin, invalid in your trims- i
| gressions, I think this gospel will agree
i with you! I think if you cannot take
I anything else you can take this! Lost
i —found! Sunken- raised! Condemned
| -pardoned! Cast out invited in!
That is the old corn of the Gospel.
ARK YOU TIRED OF JESUS?
Y’ou have often seen a wheel with
spokes of different colors, and when
the wheel was rapidly turned all the
colors blended into a rainbow of ex
1 quisite beauty. I wish I could today
take the peace, and the life, and the joy
and glory of Christ, and turn them be
fore your soul with such speed and
such strength that you would be en
chanted with the revolving splendors
of that name which is above every
name the name written once with
tears of exile and in blood of martyr
dom, but written now in burnished
crown and lifted scepter and transan
gelic throne.
There is another characteristic about
bread, and that is, you never get tired
of it. There are people here seventy
years of age who find it just as appro
priate for their appetite as they did
when, in boyhood, their mother cut a
slice of it clear around the loaf. Y’ou
have not got tired of bread, and that is
a characteristic of the gospel. Old
Christian man, are you tired of Jesus?
If so, let us take his name out of our
Bible, and let us with pen and ink erase
that name wherever wo see it. Let us
east it out of our hymnology, and let
“There is a Fountain” and “Rock of
Ages” go into forgetfulness. Let us
tear down the communion table where
we celebrate his love. Let us dash
down the baptismal bowl where we were
eonse-crated to him. Let us hurl Jesus
from our heart, and ask some
other hero to come in. Let us
say, “Go away, Jesus; I want an
other companion, another friend, than
thou art.” Could you doit? The years
of your past life, aged man, would utter
a protest against it, and the graves of
your Christian dead would charge you
with being an ingrate, and your little
grandcliildren would say, ‘ ‘Grandfather,
don’t do that. Jesus is the one to whom
we say our prayers at night, and who is to
open heaven when we die. Grandfather,
don’t do that.” Tired of Jesus? The
Burgundy rose you pluck from the gar
den is not so fresh and fair and beauti
ful. Tired of Jesus ? As well get weary
of the spring morning, and the voices
of the mountain runnel, and the quiet
of your own home, and the gladness of
your own children. Jesus is bread, and
the appetite for that is never obliterated.
ASK HIS ADVICE.
I notice in regard to this article of food
you take it three times a day. It is on your
table morning, noon and night; and if
it is forgotten you say, “Where is the
bread?” Just so certainly you need
Jesus three times a day. Oh, do not
■tart out without him; do not dare to
go out of the frontdoor; do not dare
to go oIT the front steps without liav
ing first communed with him! Before
upon there may be perils that will de
stroy Isaly, mind and soul forever.
Y’ou. eiuyiot afford to du without hint
j " — —
rsAi, anting Uw aay, oe anno
sharp hoofs, and swift wheels, and dan
gerous scaffoldings threatening the
body, and traps for the soul that have
taken some who are more wily than
you. When they launch a sliip they
break against the side of it a bottle of
wine. That is a sort of superstition
among sailors. But oh, on the launch
ing of every day, that we might strike
against it at least one earnest prayer
for divine projection! That would not
be superstition; that would be Chris
tian.
Then at the apex of the day, at the
tip top of the hours, equidistant from
morning and night, look three ways.
Look backward to the forenoon; look
ahead to the afternoon; look up to
that Saviour who presides over all. You
want bread at noon. Y’ou may find no
place in which to kneel amid the cot
ton bales and the tierces of rice; but if
Jonah could find room to pray in the
whale's belly, most certainly you will
never be in such a crowded place that
yon cannot pray. Bread at noon!
When the evening hour comes, and your
head is buzzing with the day’s engage
ments, and your whole nature is sore
from the abrasion of rough life, and
you see a great many’ duties you have
neglected, then commune with Christ,
asking his pardon, thanking him for
his love. That would be a queer even
ing repast at which there was no bread.
THE GOSPEL IS PLAIN.
This is the nutriment and life of the
plain gospel that I recommend you. I
do not know how some of our ministers
make it so intricate and elaborate and
mystifying a thing. It seems as if they
had a sort of mongrelism in religion—
part humanitarianism, part spiritualism,
part nothingarianism; and sometimes
yon think they are building their tem
ple out of the “Rock of Ages,” but you
find there is no rock in it at all. It is
stucco. The gospel is plain. It is
bread. There are no fogs hovering
over this river of life. All the fogs
hover over the marsh of human specu
lation. If y u cannot tell, when you
hear a man preach, whether or not he
believes in the plenary inspiration of
the Scriptures, it is because he doesnot
believe in it.' If, when you hear a man
preach, you cannot tell whether or not
lie believes that sin is inborn, it is be
cause he does not think it is congenital.
If, when you hear a miui talk in pulpit
i or prayer me.ing, you cannot make
up your mind whether or not he be
lieves in regeneration, it is because ho
does not believe in it. If, when you
i hear a man speak on religious themes,
| you cannot make up your mind
whether or not he thinks the righteous
and the wicked will come out at th*
■ame place, then it is because he rea’ s^c
believes their destinies are contents li
nous. of the
Do not talk to me about
being doubtful about the doct ’ .
grace. He is not doubtful to n' t ' ) 3
Bread is bread, and I know f their
merit I see it. I had a corral lit Jfl
I • ‘ I v.itli my own f r ,, ln
dot a-!; oir-e in all tile _ JflU:
I di l not b y 11,1
a pi, I V.
!•"i n ■ u aHwMi
: I know all about it. fl
1 '' r > t*"
\nd if n nian ha. 1 ' > s , 1: .
right away. He can tell
the gospel Canaan from * t
v. iiieh tli ■ wind driveth awa.P’
God so many have found tf 1 ’ GjiiniW
corn. It is the bread of wn*e<l all tl
man eat he shall never hungeh|t CO i lQ f‘
tlie gladness of your soul to thi, j, ,
of “Ariel” and “Antioch.” I rlny f .
wedding bells, for Christ and vour*^^' 1
are married, and there is no power i
earth or in hell to get out letters of ot j
vorcement.
AGROUND AND FAR FROM HEAVEN.
But alas for the famine struck!
Enough corn, yet it seems you have no
sickle to cut it, no mill to grind it, no
tire to bake it. no appetite to rat It.
Starving to death when the plain is
golden with a magnificent harvest!
I rode some thirteen miles to see the
Alexander, a large steamship that was
beached near Southampton, Ixmg
Island. It was a splendid vessel. As
I walked up and down the decks ant'
u the cabins I said, “What a pity
that this vessel should go to pieces or
be lying here idle!” The coast wreck
ers had spent tliirty thousand dollars
trying to get her off, and they succeed
ed once, but she came back again to
the old place. While I was walking
on deek every part of the vessel trem
bled with the beating of the surf on
one side. Since then I heard that that
vessel, which was worth hundreds of
thousands of dollars, was sold for three
thousand five hundred, and knocked to
pieces. TL y had given up the idea
of getting 1 rto sail again. How sug
gestive all this is to me! There are
those here who are aground in religious
things. Once you started for heaven,
but you are now aground. Several
times Jt was thought you had started
again heavenward, but you soon got
back to the old place, and there is not
much prosp et you will ever reach the
harbor of the blessed. God’s wreckers,
I fear, will pronounce you a hopeless
case. Beached for eternity! And then
it will be written in heaven concerning
some one of your size and complexion
and age and name that he was invited
to be saved, but refused the offer, and
starved to death within sight of the
fields and granaries full of the old com
of Canaan.
Have Your
COLLECTING DONE
—BY—
, J. T. LAMBRIGHT.
Headquarters with Judge J. E
Lambright, on Monk Street.
Mukis a specialty of Collecting
Rents as well us accounts of all kinds.
l*utronag<> Solicited—Satisfaction
Assured. J. T. LAMBRIGHT.