"REV. DR. TALMAGE. THE BROOKLYN DIVINE'S SUN. DAY SERMON, Subject: “The Cornorib of Kgypt.” Text. Ye shall not see my face, except your brother be with you." enesis, xf. 3. This summer, having crossed eighteen of the United States, North, South, East and West, I have to report the mightiest har vests that this country or any other country ever reaped. If the grain gam- blers not somehow wreck these har vests, we are about to ‘enter upon the grand. est scene of rity that America has ever witnessed. But while this is so in our own country, on the other side of the At lantic there are nations threatened with famine, and the most dismal cry that is sver heard will I fear be uttered, the cry for bread. I pray God that the contrast between our prosperity and their want may not be as sharp as in the lands referred to by my text. There was nothing to’ eat. Plenty of corn in Egypt, but ghastly fam- ine in Canaan, The cattle moaning in the stall. Men, women and children awfully white with hunger. Not the failing of one crop for one summer, but the failing of al the erops for seven years, A nation dying for lack of that which is so common on your table, and so little appreciated; the product of harvest fleld, and grist-mill, and oven; the pice of sweat, and anxiety, and struggie— read! Jacob the father has the last report from the flour-bin, and he that everything is out; and says to his sons: “Boys, hook up ons and start for Egyyt, and get us thing to eat.” The fact was eat corn crib in Egypt. The people of pt have been largely taxed in all ages, | jumin's mess is larger than all the others, for between sev. their products wonder in that corn erib, and at the present time payin enty and eighty per cent. o to the government. No time they had a large it was full, finds | he | the wag- | some- | thero was a | ¢;, other tables Ho will not forget would leave off eating bread” That was the lament of the world's comedian and Joker, All unhappy. The world did every- thing for Lord Byron that it could do, and yot in his last moment he asks a friend to come and sit down by him and read, as most appropriate to his cass the story of “The Biseding Heart,” Torrigiano, the sculptor executed, after months of care and carving, “Madonna and the Child” The royal family came in and admired it. Everbody that looked at it was in ecstasy: but one day, after all that toil and all that admira- tion, because he did not get as much com- pensation for his work as he had ex- pected, he took a mallet and dashed the exquisite sculpture into atoms, The world is poor compensation, poor satisfaction, poor solace, Famine, famine in all the earth; not ‘or seven years, but for six thousand. But, blessed be God, there isa great corn-crib, The Lord built it, Itis a large place, An angel once measured it, and as far as I can ealoulate it in our phrase, that corn-crib is ficteen hundred miles long and fifteen hundred broad and fifteen hundred high; and it is full, Food for all nations, “Ob!” say the people, ‘we will start right away and get this sup- ply for our soul.” But stop a moment; for from the keeper of that corn-erih there comes his word, saying: “You shall see my face except your brother be with you." In other words, there is no such thing as getting from heaven pardon aod comfort and eternal life with us our Divine Brother, the Lora Jesus Christ, Coming without Him, we shall fall before we reach the corn-orib and our bodies shall be a portion for the jacials of the wilderness; but coming with the Di vine Jesus, all the granaries of heaven will swing open before our soul, and abundance shall be given us, We shall be invited w sit in the palace of the King and at the table; and while the Lord of heaven is apportioning from His own table us ; and then and there it will be found that our Ben. not so it ought to be, ** Worthy is the Lamb that was slain, to receive blessing, and riches, | and bonor, and glory, and power.” To that crib they came from | the regions round abgut—those who were | famishad-—soms paying for corn in money; when the money was exhausted, paying for the corn in sheep and cattle, and horses and camels: and when they were exhausted, then selling their own bodies and their families fanto slavery. The morning for starting out on the ¢ sade for bread had arrived, family up very early, But before the elder sons start they say something that makes him tremble with emotion from head to foot, and burst into tears. The fact was that these elder sons had once before been in Egypt to get corn, and they had been treated somewhat roughly, the lord of the corn-crib supplying them with corn, but say- ing at the close the interview: “Now, you need not come back here more corn unless you bring some better than money—even your young brother Benjamin.” Ah! Benjamin-—that very name was suggestive of all tenderness The mother had died at the birth of the t son =a spirit coming and another spirit going and the very thought of parting with Benjamin must have been a heart-break. The keeper of this corn-crib, nevertheless, says to these older sons: “There is no need of your cotlig hers any more for corn un- less you bring Hen jamin, your father's dar ling” Now Jacob and his family very much needed bread; but what a struggle ft would be to give up this son. The Orientals are very demonstrative ia their grief, and I hear the outwailing of the father as these older ones keep reiterating in his ears the announcement of the Egyptian Jord, “Ye shall not seo my frce unless your brother be with you." “Why did you tell them you had a brother” said the oid man, complaining and chiding them. “Why, father.” they said, ‘he asked us all about our family, and we had no idea he would make any such demand upon us as he has made,” “No use of asking me,” said the father, “I cannot, 1 will not, give up Ben in" man bad lost children; and when there has been bereavement in a houses and a a- of | the mercy of God | the mercy of God? | respect to character? Jacob gets his | | and knocking at The fact was that the old | Right » | child taken, it makes the other children in | the household more precious, So the day for departure adjourned, and adjourned, and adjourned, Still the horrors of the famine increased, and louder moaned the cat le, and wider open crackad the earth, and more pallid became the cheeks, until Jacob, in despair, cried out to his sons, “Take Benjamin and be off.,™ The older sons tried to cheer up their father, They said: “We have strong arms and a stout heart, and no harm will come to Benjamin We'll see that he gets back again.” “Fare well ™ said the young man to the father, in | a tone of assumed good cheer Fare week ™ said the old man; for that word bas more quavers in it when pronounced by the aged than by the young. Well, the bread party —the bread embassy ~drives up in front of the cora-crib of Egypt. These corn-erile are fliled with wheat, and barley, and corn in the husk, for those who have traveled in Canasn and Egypt know that there is corn there corre sponding with our Indian maize. Huzza' the journey is ended The lord of the corn-crib, who is also the prime minis ter, comes down to these arrived travelers, and says: “Dine with me today. How is your father? Is this Benjamin, the younger brother whose presence | demanded?’ The travelers are introduced into the palace. They are worn and bedusted of the way; and servants come in with a basin of water in one band and a fn the other, and kneel down before these newly-arrived travelers, washing off the dust of the way. The iterers, and caterers of the prime min. tor Jropere the repast. The guests are sented in small groups, two or threes at a table, the fool ona tray; all the luxuries from imperial ga lens, and orchards, and acquarinms, and aviaries are brought there, and are filling chalice and platter Now is the time for this prime minister, if he has a hr against Benjamin, to show it. Will be kill him, now that be has him in his bands’ Ob, no! This lord of the corn. erib is seated at his own table, and he looks over to the table of his guests; and he sends a portion to each of thems, but sends a larger portion to Benjamin, or as the Bible quaintly puts it: “Benja min's mess was five times as mue: as any of theirs” Be quick ani send word bac: with the swiftest camel to Canaan to old Jacob, that ** Benjamin is well ; all is well; be is faring samptacudy ; the Egyptian lord did not mean murder and death; but he meant deliverance and Hie when he an nounced to uson that day 1 * Ye shall not see my face unless your brother be with you,'" ell, my friends, this world is famine strack of sin. It dos not yield a single of solid satisfaction. It is dying, It unger-bittes, The fact that it does not, cannot, feed a man's heart was weil illustrated in ths life of toe Engilsh eon edian. All the world honored him lid everything for him that the world could do, He us Spphiiilid in E nd and applanded in the United Bates. ter, H al TR Feels Arioid, whieh © 1 ing. People | they go Ip Aue, | cannot halt the { heart, | never be sick." ] towel | { butchers, and | ] . Jory will ac What Have I want to make three points frank and common-sense man knowledge himself to be a sinner, are you going to do with your sins? them pardoned, you say. How? What do you mean by Is it the letting admission Be ses a soul coming up to the the ocorne supply: and a from “Are you alone™ The “All alone.” The woice from “You shall not see My pardoning face less your Divine Brother, the rd J be with you Oh, that which #0 many po mercy frog Christ, Comi Coming without Him, we are rejects Peter put it right in his great sermor fore the high priests, when he thunde forth: “Neither is there salvation in other, There is no heaven among men saved.” Oh, aaxious sinner! Oh, lost sinner! of s har for the withis sinner replss within says voice whereby we may be sinner! Oh, dying all with you. Bide by side, coming to the gate, all the store-houses heaven swing open before your anxious soul 1 right in calling Jesus Benjam'n? Oh, y Rachel lived only long enough to a name to that child and with kiss she called him Benoni Afterward Jacob chanred his name and he called bim Benjamio. The meaning of the names she gave was “Som of my Palin” meaning of the pame the father gave was “Son of my Right Hand.” And was not Christ the Son of Fain? All the sorrows of Rachel in that hour, when sue gave her child over into the hands of strangers, was | v “ : hl | accept; but here it is feasting or starvation, of nothing compared with the struggle The God when He gave up His only Son omuipotent God in a birth throe! not Christ appropriately called “Son of the Hd pot Stephen look into heaven and see Him standing at the rigat hand of God? And does not SA Foul speak of Him as standing at the righ hand of God making intercession for us! 0 Benjamin- Jesus! Bon of pang! Son of victory The deepest emotions of our ought to be stirred at the sound that nomenclature. In your prayers plead His tears, His vufferings, His sorrows and His death. If you i corp-cribs and the palaces of heaven will be bolted and barred against your soul, and a voice from the throne shal stun you with the announcement: “You shall not see My face, execa ot your Brother be with you.” My text also suggests the reason why = many people J t get any real comfort, iO nos of You meet ten peoples; nine of them are In | need of some kind of condolence. There is something in their health, or in their state or in their domestic condition that demands sympathy. And yet the most of the world's sympathy amounts to absolutely noth go to the wrong crib, or in the wrong way. When plague was in Rome a great many years ago, there were eighty wen who chanted themselves to death with the Gregory the Great—literally chanted them. selves to death, and yet it did not stop the And all the music of this world plague of the human I come to some one whose ailments and [ say: “in heaven you will That does not give you much comfort, What you want is a sooth. ing Jone: for your [ros distress. Lost children, have you? you. that in ten years perhaps you will meet these loved ones before the throne of God, But there is but little condolence in that Ope day is a year without them, and ten years is a small eternity What you want is a sympathy now —pressat help. dear friends, and say: “I'ry to forget them Donot k mind.” are chronic, and every pieture, and overy room ealls out their name! Buppose | come to you | and say by way of condolence: “God is wise." “OUh™ you say, “that gives me no beip.” Suppose | come to you and say: “God, from all eternity, has arranged this trouble.” po good.” Then | may: my: “Lord, help me; But no help yet. No comfort yel. dark. What is the matter ! | have found You ought to go to God and my : “ H 0 Lord, are the wounds of my soul bring with me the wounded Jesus, Lot His wounds pay for my wounds His bereave ments for my bereavements, His loneliness Jowus Christ<the God, the Man, the Ben js. min, the Brother—deliver my agonizsed unless we bring | Through | | weak and ju | cribs of {| AD any | other name given under | | at their table, you have got | to do is to take this Divine Benjamin along | a dying | IK | not be at all jealous it it be found that our | Divige Baujamin's mess is five times larger | than all the rest, Ths | { famine, | spread, and to one of them only you might | go, you might stand and think for a good 1 . And was {| “I prefer the ‘Mossiah,'"™ | choices between eternal harman and ever | insting iv | the seo My faces, except your Brother be with souls ] refuse to do it, all the | the | ltanies of | not the slighest defect from wear and come to you and tell | 1 come to those of you who have lost | » the departed always in your | How ean you forget them when | every figure in the carpet, and every oook, | | over-indulgence in strong drinks, “Ah™ you say: "that does me | “With the swift | and strong drink, and you a and Jon try now 4 associations, and anything and everything rather than take the Divine companionship and sympathy suggested by the words of my text when it says, ‘You shall not see M face n unless your Brother be wi you" Oh, that you might understand something of the height, and depth, and length, and breadth, and immensity, and infinity of God's eternal consolations, I go further, and find in my subject a hint as to the way heaven opens to the departing | spirit, We are told that heaven has twelve gates, and some people infer from that fact that all the people will go in without reference to their past life; what is the use of having a gate that is not sometimes to be shut? ate implies that our entrance into heaven is conditional, tion, must pay a fee, for we know t of heaven cost nothing, Heaven nothing for ite music. It is all free, ye trance; but the condition of into heaven is our bringiug our Divice Benjamin along with us. Do you notios how often dying people call upon Jesus? It is tho usual prays offered the prayer offered more than all the other prayers put together ~*Lord Jesus, recelve my spirit.” One of our congregation, when asked in the closing moments of his life, “Do you know us? said: “Oh, yes, 1 know you, God bless you, Good-bye, Lord Jesus, receive my spirit,” and he was gone. Oh, yes, In the closing moments of our life we must have a Christ to call upon, If Jacob's sons had gone toward Egypt, aod had gone with the very finest equipage, and had not taken Benjamin along with thm, and to the question they should have been obliged to answer: “Sir, we didn't bring him, as father could not let him go; we didn't want to be bothered with him," a voice from within would have said. “Go away from us. You shall not have any of this supply. You shall not see my face because your brother is not with you." And if we come | up toward the door of heaven at last, though | | We come from all luxuriance and brilliancy of surroundings, and knock for admittanos, and it Is found that Christ Is not with 1+, the police of heaven will beat us back irom the bread.bouse, saying: “Depart, i never know vou" f Jacob's | sons, coming toward Egypt, had lost every- | | thing on | thelr the way; if they had expended last shekel; if they had come up ut terly exhausted to the corn-cribs of Egypt, and it had been found that Benjamin was with them, the storehouses would bave swung open before them. And so, though by fatal casualty we may be ushered into world; though we may be exhausted by protracted sick. 4f, in that last moment, we oan only faint, and fall into the heaven--it seams that alli the corn. heaven will for our ned i all the palaces will open for our recep. and tae Lord of that place, seated at His table, and all the angels of God seated and the martyrs seatsl al table, and all our glorified kindred i at our table, the King shall pass a m from His table to ours, and then » we think of the fact that it was Jesus woo started us on the road, and and Jesus who kept us on the way, and Jesus who at last gained wdmittance for our al hii the «ternal ris $ wn or ora nd t stagger, am gate of open tion i soul, we shall be glad if He has seen of the travail of His soul and been matisfled, and Hall! Lord. Thou art worthy. My friends, you see it is either Christ or If there were two banquets anointed of the while as to which invitation you had better If it were a cholos between oratorios, you might say: “1 prefer the “Creation” or Put here ithe a , discord. Oh, will you live or die! Wil start for the Egyptian {ohm or will you perish amid the empty baras of Canaanitish famine? “Ye shall pot You. uf I, Natural Shaving Strops. There are now blooming in 8t. Augus- tine, Fla., sixteen plants of the agave Victoria regina species, or what is com. monly called the century plant. A tow. | ering column rises out of the centre plant to the height of sixty feet, but it is often relegated to the rubbish heap as worth- less, for the reason that as a thing of beauty it bas no further charms for the eye. Yetmany thousands of the shaving people of the old world utilize this shaft They make use of it as a of the plant. razor strop. W. Chambers, Auditor of | of the East Coast railway line, has had one in use for many years, and it shows tear, The strop Is made by taking the shaft of the agave and cutting it into lengths of twelve inches; these are split into four, or as many *‘quarters” as pos. gible, allowing to each piece a sufficiency of the pulp or heart of the stalk to pre- sent a surface of not less than one isch on which to strop a mazor. The heart hardens in time and presents a fine, soft and naturally lubricated surface for strop- ping a razor. —New York Telegram. An Immoral Flock. A vigeon-flying experiment at Tours uss ended tu a most remarkable man. per, proving the shocking fact that the useful birds, 1 addition to being ex- cessively greedy, are also given to an Four hundred and twenty-nine pigeons were conveyed by train from Tours to la Behalle, and there lot loose. To the astonishment of the various societies in. | | terested in the experiment, only fort returned hoe, sod these were in dazed condition and quite incapable of finding their respective quarters, An inquiry resulted iu the discovery that at a roadside station a large con signmont of black currants had been put lin the same wan as the birds, ° inebriating qualities of the currant juice proved too much for the little travelers, and they were quickly in such a cone dition that only a small pro on were sober enough to find their way back to Tours, London Times, ————— Coughing and Sueesing. Dr. Brown-Sequard in one of his lee- tures dwells with great importance of ped iB matter of ing. He states t but | The swinging of a | It is not a monetary cond | It we come to the door of an exqui- | site concert, wo are not surprised that we | t fine earthly | music 14 expensive; but all the oratorios | ore | is nothing to be paid at that door for en- | ting | SABBATH SCHOOL. INTERNATIONAL LESSON FOR SEPTEMBER 18, Lesson Text: “Christ and the Blind Man,” John ix, 1-11, 85.38 Golden Text, John ix, 25 Commentary, 1 And as Jesus passed by He saw a man which was blind from his birth” full of compassion His heart went out to this poor man, who had now spent over a score of years iu darkness, both physical and spirit ual (verse $1), 2. “And His disciples asked Him, saying, Master, who did sin, this man, or bis parents, that be was born blind, Phat all suffering Is the direct result of some sin or the part of the sufferer or his ancestors is not only a very old but a very common belief. That it Is sometimes the case in evident from the words of Jesus Himself, “Behold, thou art made whole; sin no more, wt & worse thing come unto thee” (John v,, 144 But to cone clude that it is always so would be directly contrary to the teachings of Beripture, for “Whom the Lord loveth He chasteneth.” “He whom Thou lovest is sick.” *‘As many as I love | rebuke and chasten” (Heh xii, 6; John xi, #8 Rev. Hii., 1%. And in the case of Lazarus the sickness resulted in death, which brought heartbreaking sorrow to Mar- tha and Mary, each of whom Jesus Joved Wohn xi . 4 “Jemisanswered, Neither has this man sinned, nor his parents, but that the works of God should be made manifest in him.” In the light of the testimony of all Beripture is the only way to understand any Seripture From this saying of Christ some might blindly conclude that we have here a sinless man with sinless parents: but what saith the Seriptures! “All bave sinned and come short of the glory of God,” There is none righteous, no, not (Rom. Hi, 10, 23 The words of Christ are concerning the man's blindness and the won of it, and He simply says that thers wa special sin on the part of the Ww reason of which they were given s bliod son, but, on the con. trary, this blind man was pecial opportunity for the Me power of God & “1 must work the works of Him sent Me, while it is day; when n an work,’ Joss save one, rete parents ving to mani fees the night Uver thirty that ti » an « valking, and then band nn him a Mark vii, 28.2 of ressons for d I, and we do well t ayer.ully all His method o di his way thes ' Jesus Was 3 ith & ward, and n f the blind men at de di for wasted, and came sewing 8 alne to Open his eyes w the spot. as in the on Jeretio, but Me saw fit W do as OLE WIS PUTO * “The neighbors, therefore, and they which before had seen bim thal he was blind, said, ls not this he who sal and bogged? The miracle being wrought and the power of God being madsy manifest, the rest its are pow 10 be wit Yesterday iis me was one of the many blind begears in Isr cl the neighbors and the passers by al. knew hits and some of them had probably La given bim alan Today he is a blind begger no longer, but with eyes openad he § in a condition to earn bis ving, And now it is the talk of the section of the city where he was known, and the peopee ars Allied with wonder, but as yet they know not Him whose wame Is Wonderful (las, ix ¢ #, “Some said, This is he: others said, He is Ike hic: but be said, | am he” Nolos in the man's ny his humility and right spirit he does not deny that once, and but yesterday, be was only a poor blind beg- gar. He acknowledges hist ow 008 dition, It is good to remember wha were ore Jesas found us Humility becometh us well, but pride never od Pesistelh the proud but giveth grace to the humble (1 Pet, y neased, testing B me wi i, Therefore said they unto him, How were thine eyes openad.” The change was 80 great and so clearly manifest that people could not help inquiring how it came about 11. “He answered and said, A man that is called Jesus made clay, and ansnoiated mine eyes, and said unto me, Go to the pool of Slow and wash ; apd | went fr nd washed, and | received sight.” This is his testimony, simple, full, straightforeard The man eniled Jesus did it all, and he, the blind man, simply obeyed 85 “Jesus beard that they had coast him out, and when He bad found him He ssid _ the unto him, Dost thou believe on the Son of | The intervening veries tell how the | God people brought him to the Pharisess, and how he testified befors them coacrruing the miracle wrought upon him, to acainowledge when be who had been blind insisted that Jesus must be of God because He had wrought an unheard of work, the Pharisees out, 8. “He answered and said, Who is He, Lord, that | might believe on Him™ mortal is that which Jesus asked this man in toe last verse, or Pliate's question, “What saall I do with Jesus™ If all were as ready | as this man bow blessed it would bel The vast multitude in Christendom know of Him, but will not aoc Him, while among the | hundreds of millions of hmthendom who | mover hoard of Him thete sre many who | would socept Him if they knew of Him, who are accepting Him when they do hear of Him, and sorrow because their parenbs paver heard of Him, that they, too, might eve, 37. “And Jesus said unto him, Thou hast both seen him, aod it is be that talketh with " Hamaria And being | | chitis, Asthma and | Coughs, but for Consumption itself | in all its earlier stages | sonable. All these diseases depend | on tainted blood. i | simply Lung - scrofula, every form of scrofula and blood. | taint, the “Discovery” is a certain | remedy. The Paarisees | would not believe be bad ever been blind | | until his parents testified. Then they refased | Josus as a good man, and | cast him | The | greatest question that oan be asked of any | There's danger in a congh-—mere than ever when your blood is “bad.” It makes things easy for Consumption. But there's a cure for it in Dr, Pierce's Golden Medical Discovery. A posi- tive cure—not only for Weak Lungs, Spitting of Blood, Bron. all lingering It’s rea- Consumption is And for It's so certain, that its makers guarantee it to benefit or cure, in every case, or the money is refunded. With a medicine that ds certain, this can be done, There's a cure for Catarrh, too, no matter what you've been led w believe, If there isn't, in your case you'll get $500 cash. It's a bons- fide offer that's made by the pro- wrietors of Dr, Catarrk {emedy. Sage's risk—you onght to be glad ~ELY'S EA Passages, n G the Rores, CREM f Bay: ™ 2% Hosteres wee mad “August Flower” How does he feel 7—He feels blue, a deep, dark, unfading, dyed- in-the-wool, eternal blue, and he makes everybody feel the same way ~ August Flower the Remedy. How does he feel ?—He fecls a headache, generally dull and con- stant, but sometimes excruciating — August Flower the Remedy. How does he feel ?—He feels a | violent hiccoughing or jumping of |the stomach after a meal, raising | bitter-tasting matter or what he has |eaten or drunk—August Flower | the Remedy. | How does he feel 7—He feels | the gradual decay of vital power; {he feels miserable, melancholy, | hopeless, and longs for death and ; prace—August Flower the Rem- | edy. How does he feel 7—He feels so | full after eating a meal that he can | hardly walk—August Flower the | Remedy. “ G. G. 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