University of South Carolina Libraries
A THE LEDGER: GAFFNEY, S. C. f JANUARY 28, 1897. / h V-. HIS GLOTilOTiS FAITH. REV. DP. TALMAGE PREACHES ON RECOGNITION l.i HEaVEN. Ho Suuih I'p t!i«' and That rf the ! a General Ilr.pc ins Interest. I! .’leneo of tlie I’iblc •( tTirletian to Provo \ ('rmon of Absorb- Dr. Talmago | ^n acliinx and Minneapoli s, .T uv 2! has been for < fi ^ dap lecturing in Chicago, JIinn;;upoli8 and St. Paul, and his jvrmnn is on a theme which will absorbingly inti rest all who read it. Ho returns this w< k to Wash ington. Thosubjeet is “Heavenly Rec ognition,'’ and the text, II Sam. xii, 28, “I shall go to him. ” There is a very siek child in tho abode of David the king. Disease, which stalks up the dark lane of tho poor and puts its smothering hand on lip and nostril of the wan and wanted mouiiis tno palace stairs and, bending over the pillow, blows into the face of a young prince the frosts of pain and death. Tears uie wine to the king of terrors. Alas, for David the king! Ho can neither sleep nor eat and lies pros trate on his face, weeping and wailing until tho palace rings with tho outcry of woo. I Shall Go to Him. What aro courtly attendants or vic torious armies or conquered provinces under ench circumstances? What to any parent is all splendid surrounding when his child is sick? Se\ on days have passed •n. There, in that great house, two eye lids aro gently clo d, two little hands folded, two little feet quiet, one heart still. Tho servants come to bear the tid ings to tho king, but lb- y cannot make up their minds to tell him, and they stand at tho door whispering about tho matter, and David hears them, and ho looks up and says to them, “Is tho child dead?” “Yes, ho is dead. ” David rouses himself up, washes him self, puts on new apparel and sits down to food. What power hushed that tem pest? What stn na'.h was it that lifted up that king whom grief had dethroned? Oh, it was the thought that he would come again into the possession of that darling child! No gravedigger’s spade could hide him. Tire wintry blasts of death could not put out the bright light. There would lx? n forge somewhere that with silver hammer would weld tho broken link:?. In a city where the hoofs of tho pale lionic never strike the pave ment he would clasp his lost treasure. Ho wipes away the tears from his eyes, and he clears the choking grief from his throat and exclaim ;, ‘ ‘1 shall go to him!’’ Was David right or wrong? If we part on earth, will we nr ' again in the next world? “Well,” says nomo one, “that seems to be an impossibility. Heaven is so largo a plaec we never could find onr kindred there. ” Going into some city without having appointed a time and place for meeting, yon might wander around for weeks and for months, and perhaps for years, and never see each other, and heaven is vaster than all earthly cities together. And how are you going to find your departed friend in that country? It is so vast a realm. John went up on one mountain of in spiration, and ho looked off upon the multitude, and ho said, “Thousands of thousands.’’ Then he came upon a greater altitude of inspiration and looked off upon it again, and lie said, “Ten thousand timea ten thousand.” And then ho came on a higher mount of in spiration and looked off again and he said, "A hundred and forty and four thousand and thousands of thousands.” And he came on a still greater height of inspiration, and he locked off again and exclaimed, “A great multitude that no man can number. ’ ’ Novr, I ask, how are you going to find your friends in such a throng as that ? Is not this idea we have been entertain ing after all a falsity? L this doctrine of future recognition of friends in heav en a guess, a myth, a whim, or is it a granitic foundation upon which the soul pierced of all ages may build a glorious hope? Intense question! Every heart in this audience throbs right into it. There is in every soul here the tomb of at least one dead. Tremendous question! It makes tho lip quiver, and tho cheek flush, and the entire nature thrill. Shall we know each other there? I get letters almost every month asking me to dis cuss this subject. I get a letter in a bold, scholarly hand, on gilt edged pa per, asking mo to discuss this question, and I say, “Ah, that is a curious man, and he wants a curious question solved. ” But I get another letter. It is written with a trembling hand and on what sceniR to bo a tom out leaf of a book, and there and here is the mark of a toiir, and I say, “Oh, that is a broken heart, and it wants to be comforted. ” From Theory to Certainty. The object of this sormon is to take this theory out of the region of surmise and speculation into the region of posi tive certainty. People say: “It would be ▼cry pleasant if that doctrine were true. I hope it may be true. Perhaps it is true. I wish it were true. ” But I believe that I can bring an accumulation of argu ment to bear upon this matter which will prove the doctrine of future recog nition as plainly as that there is any heaven at all, a:. 1 that tho kiss of re union at the celestial gate will bo ns certain as the dying kiss at the door of the sepulcher. Now, when you are going to build a ship you must get (he right kind of tim ber. You lay the keel and make tho framework of the very best materials —tho keelson, stanchions, plank shear, counter timber, knees, transoms—all Iron or solid oak. You may build a ship of lighter material, but when tho cy clone comes on it will go down. Now, wo may have a great many beautiful theories about tho future world built out of our own fancy, and they may do very well as long as wo have smooth ■ailing in the world. But when tho storms of sorrow come upon us, and tho hurricane of death, wc will be swamped, wo will lx? foundered. Wo want a tho rny built oat of Uod’s eternal word. Tho doctrine of future recognition Is not so often positively stated in tIk- word of God as implied, and you know, my friends, that that is, after all, tho strongest mode of n'kn.ration. Your friend travels in foreign lands. He comes home. He doc a not begin by ar guing with you to prove that tin re are such places as Li noon and Stix'kholm and Paris and Dr d- s and Berlin, but’ his conversation intoli it. And so this Bible does not so positively state this theory as all up and down its chapters take it for granted. What does my text imply? “I shall go to him.” What consolation would it be to David to go to his child if ho would not know him? WonW David have been allowed to record this antici pation for tho inspection of all ages if it wore a groundless anticipation? We read in the first book of the Bible: Abraham died and was gathered to his people. Jacob died and was gathered to his ixs?- nla M dkd and w us gathered to his people. What people? Why, their friends, their comradi s, their old com panions. Of course it means that. It cannot mean anything else. So in the very beginning <’f the Bible four times that is taken for granted. Tho whole Now Testament is an arbor over which this doctrine creeps like a luxuriant vine full of tho purple clusters of con solation. James, John and Peter fol lowed (Jhriet into tho mountain. A light falls from heaven on that mountain and lifts it into the glories of the celestial. Christ’s garments glow, and his face shines like tho sun. The door of heaven swings open. Two spirit* come down and alight on that mountain. The dis ciples look at them and recognize them as Moses and Elias. Now, if those dis ciples standing! n the earth could recog nize these two spirits who have boon for years in heaven, do you tell me that we, with our heavenly eyesight, will not be able to recognize those who have gone out from among us only 5, 10, 20, 30 years ago? Itocofuitlou. The Bible iudicah h, over and over again, that the angels know each other, and then the Bible says that we are to bo higher than the angels. And if the angels have tho power of recognition, shall not we, who are to lx? higher than they in the next realm, have as good eyesight and as good capacity? What did Christ mean, in Ids conversation with Mary and Martha, when he said, “Thy brother shall rise again?” It was as much as to say: ‘ Don’t cry. Don’t wear yourselves out with this trouble. You will sec him again. Thy brother shall rise again. ” The Bible describes heaven as a great home circle. Well, now, that would bo a very queer home circle where the members did not know each other. The Bible describes death as a sleep. If we know each other before we go to sleep, shall we not know each other after wc wake up? Oh, yes! Wo will know each other a great deal better then than now, “for now,” says the apostle, “we sec through a glass darkly, hut then face to face. ” It will be my purified, enthroned and glorified body gazing on your puri fied, enthroned and glorified body. Now, I demand, if you believe the Bible, that you take this theory of fu ture recognition out of the realm of speculation and surmise into the region of positive certainty, and no more keep saying: “I hope it is so. X have an idea it is so. I guess if is so.” Be able to say, with all the concentrated energy of body, mind and soul, “I know it is so!” There are, in addition to these Bible arguments, other reasons why I accept this theory. In the first plaec, localise the rejection of it implied the entire ob literation of onr memory. Can it be possible that v.e shall forget forever those with whose walk, look, manner, we have been so long familiar? Will death come and with a sharp, keen blade hew away this faculty of memory? Abraham said to Dives, “Son, remem ber.” If the exiled and tho lost remem ber, will not tho enthroned remember? You know very well that our joy in any circumstance is augmented by the companionship of our friends. We can not see a picture with less than four eyes or hear a song with less than four ears. We want some one beside us with whom to exchange glances and sympa thies, and I suppose the joy of heaven is to bo augmented by tho fact that wo are to have onr friends with us when there rise before us the thron- s of ihe blessed aud when there surges up in our oar tho jubilate of the saved Heaven is not a contraction. It is an expansion. If I know yon hero, I will know you better there. Hero I see you with only t wo eyes, but there th" soul ahull have 1,000,000 eyes. It will 1/c immortality gazing on immortality, ransomed spirit in colloquy with ransomed spirit, victor beside victor. When John Evans, the Scotch minister, v. a* seated in his study, his wife came in aud said to him, “My dear, do you think wo will know ouch other in heaven?” He turned to her and said, “My dear, do you think wc will be bigger f(x»ls in heaven than wo are here?” Th«- World l^xpcctx It. Again, I accept this doctrine of future recognition because the world’s expect ancy affirms it. In all lands and ages this theory is received. What form of religion planted it? No form of religion, for it is received under all forms of re ligion. Then, I argue, a sentiment, a feeling, an anticipation, universally planted, must have been God implanted, and if God implanted it is rightfully implanted. Socrates writes: “Who would not part with a great deal to purchase a meeting with Orpheus and Homer? If it lx? tnu that this is to be tho consequence of de ath, I could even be able to die often. ” Among tho Danes, when a master dies his servant sometimes slays himself that he may serve tho muster in tho fu ture world. Cicero, living before Christ’s coming, said: “Oh, glorious day when I shall retire from tins low and sordid scene to associate with the divine assemblage of departed spirits, and not only with tho one I have just mentioned, but with my dear Cato, the best of sous and most faithful of men. If I seemed to bear his de-.th with forti tude, it was by no means (hat I did not most sensibly foci the 1< >s I had sus tained. It was bocaux" f was «aj p> rti d by tho consoling refl •< i •. thatwecould not long bo separated.” Tho Norwegian lx ! ii-v< sit; the Indian believes it; the Greenlander h lieves it; the Swiss believe it; tho Turk* believe it. Under every sky, l y every river, in every zone, the thrxtry is adopted. And io I say a principle universally implant ed must bo Gixl implanted, and hence a right belief. The argument is irresisti ble. Again, I adopt this theory Itccan*? there arc features of moral temperament and features of the soul that will distn guish us forever. How do we knowca* other in this world? Is it i -vly by the color of the <ye, or the *.gth of tho hair, or the facial proportions? Oh, r ' It is by the* disposition ns w !!, Ly n ural affinity, using me word in the very best sense and not in the bud sense. At d if in the dust our Ixxly should perish and lie there foreVir, mid there should be no resurrection, still the soul has enough features nud the disposition has enough features to make us distinguish able. I can understand how in sickness a man will become so delirious that he will not know his own friends, but will we be blasted with such insufferable idiocy that, standing beside our Ix'.st friends for all eternity, we will never guess who they are? One Itcanou For Ilellef. Again, I think that one reason why wo ought to accept this doctrine is be cause we never in this world have an opportunity to give thanks to those to whom we arc spiritually indebted. The joy of heaven, wc arc told, is to bo in augurated by a review of life’s work. These Christian men and women who have been toiling for Christ, have they seen tho full result of their work? Oh, uol In tho church at Somerville, N. J., John Vredeuburgh preached for a great many years. He felt that his ministry was a failure, although he was a faith ful minister preaching the gospel all tho time. He died, and died amid dis couragements, and went home to God, for no one ever doubted that John Vro- denburgh was a good Christian minister. A little while after his death there came a great awakening in Somerville, and one Sabbath 200 souls stood up at tbc Christian altar espousing the cause of Christ, among them my own father and mother. And what was peculiar in re- g.ird to nearly all of those 200 souls was that they dated their religious impres sions from the ministry of John Vre- denburgh. Will that good Christian man before tho throne of God never meet those souls brought to Christ through his instrumentality? Oh, of course he will know them! I remember one Sabbath ;Lfteruoon, borne down with tho sense of my sins and knowing not God, I texjk up Doddridge’s “Rise and Progress.” Oh, what a dark afternoon it was, uud I read the chapters, and I read the prayers, and I tricxl to make the prayers my own. Oh, I must see Philip Doddridge! A glorious old hook ho wrote! It is out of fashion now. There is a mother before tho throne of God. You say her joy is full. Is it? You say there can be no augmentation of it. Cannot there be? Her son was a wanderer and a vagrlxjnd on the earth when that good mother died. He broke her old heart. She died, leaving him in the wilderness of sin. She is before tho throne of God now. Years pas.?, and that son repents of Ids crimes raid gives his heart to God and becomes a useful Christian and dies and enters the gates of heaven. You tell me that that moth er’s joy cannot he augmented. Let them confront each other, tho sou and tho mother. ‘ ‘Oh, ’ ’ she says to the angels of God, “rejoice w ith me! The dead is alive again, and the lost is found. Hallelu iah, I never expected to see this lost one come hack.” The Bible says nations are to be horn in a day. When China comes to God, will it not know Dr. Abeel? When India comes, will it not know Dr. John Scuddor? When the Indians come to God, will they not know David Broiucrd? I see a soul entering heaven at last with covered face at the idea that it has done so little for Christ and feeling borne down with unworthiuess, and it says to itself, “I have no right to lx? here.” A voice from a throne says: “Oh, you forget that Sunday school class you invited to Christ! I was one of them.” And anoJlior voice says: “You forget that poor man to whom you gave a loaf of bread and told of the heavenly bread. I was that man. ” And another says: “You forget that sick one to whom you gave medicine for the body aud the soul. I was that one.” And then Christ, from a throne overtopping all the rest, will say, “Inasmuch ns ye did it to one of the leiuit of these, you diditto me.” And then the seraphs will take their harps from the side of tho throne and cry, “What song shall it be?” Aud Christ, bonding over tho hiurpers, shall say, “It shall be tho ‘Harvest Home.’ ”• Theory Conilriucd hy the Dying;. One more reason why I am disposed to accept this doctrine of future recogni tion is that so many in their hist hour on earth have confirm! d this theory. I speak not of persons who have been de lirious iu their last moment aud knew not what they were about, but of per sons who died iu calmness and placidity, and who were not naturally supersti tious. Often the glories of heaven have struck tho dying pillow, aud the depart ing man has said lie saw and heard those who ha<l gone away from him. How often it is in the dying moments parents sec their departed children aud children see their departed parents! I come down to tho banks of the Mohawk river. It was evening, and I wanted to go over the river, and so I waved my liat and shouted, and after awhile I saw some one waving on the opposite bank, aud I heard him shout, and the boat camo across, and I got iu and was trans ported. And so I suppose it will be iu tho evening of our life. Wo will cowo down to the river of death and give a signal to our friends on the other shore.. ( and they will give a signal back to ns, and tho boat come s, and our departed l<i::.lr>-d aro the oarsmen, tho fires of the s tting day tiugclng the tops of the pad dles. Oh, have yon never sat by such a deathbed? In that hour yon hear the de parting "on 1 cry: “Hark! Look!” You hearkened, and you looked. A little child pining away because of tho death of its mother, getting weaker and weak er cvcrj- day, was taken into tho room where hung the picture of her mother. She Bccmod to enjoy looking at it, and then she was taaen away, and after awhile died. In the last moment that wan and wasted little one lifted her hands, while her Lice lighted up with the glory of the next world and cried out, “Mother!” Do you tell me she did not see her mother? She did. So in ray first settlement at Belleville a plain man said to me: “What do you think I heard last night? I was iu tho room where one of my neighbors was dying. He was a good man, and ho said ho hoiird the an gels of God singing before tho throne. I haven’t much poetry about me, but I lis tened, and I heard them too. ’ ’ Said I, “I have no doubt of it.” Why, wo are to bo taken up to heaven at lust by min istering spirits. Who are thov to he? Souls that went up from Madra. An tioch or Jerusalem? Oh, no, oi.r glori fied kinded aro going to troop aro l us. Heaven is not a stately, formal , lace, as I sometimes hear it described, a very I frigidity of splendor, where people stand ; on cold formalities and go rouucbdiout ; with heavy crowns of gold on their heads. No, that is not my idea of heav en. My idea of heaven is more like this: You :irc seated in the eveuingtide by tho : fireplace, your whole family there, or ! nearly all of them there. While your are seated, talking and enjoying the even- ; ing hour, there is a knock at the door, i aud tho door opens, and there comes in I a brother that has been long absent. He : has been absent, for years you have not i seen him, and no sooner do you make up your mind that it is certainly ho than yon leap up, and the question is who shall give him tho first embrace. That is my idea of heaven—a great home circle where they are waiting for us. Oh, will you not know your moth er’s voice there? She who always called you by your first name long after others had given you the formal “Mister?” You were never anything but James or John or George or Thomas or Mary or Florence to her. Will you not kuow your child’s voice—she of the bright eye and the reddy cheek and the quiet step, who came in from play and flung her self into your lap, a very shower of mirth and beauty? Why, the picture is graven in your soul. It cannot wear out. If that little one should stand on the other side of some heavenly hill aud cull to you, you would hear her voice above tho hurst of heaven’s great or chestra. Know it? You could not help but know it. Consolation. Now I bring you this glorious con solation of future recognition. If you could get this theory into your heart, it would lift a great jnany shadows that are stretching across it. When I was a lad, I used to go out to the railroad track aud put my ear down on the track, and I could hear the express train rum bling miles away and coming on, aud today, my friends, if wc only had faith enough, we could put our ear down to the grave of our dead and listen and hear in the distance the rumbling on of the chariots of resurrection victory. Oh, heaven, sweet heaven! Yon do not spell heaven as you used to spell it —h-o-a-v-e-n, heaven. But now when you want to spell that word you place side by side tho faces of the loved cues who are gone, and in that irradiation of light and love and beauty and joy yon spell it out as never before in songs and halleluiahs. O ye whose hearts aro down under the sod of the cemetery, cheer up at the thought of this reunion! Oh, how much you will have to tell them when once you meet them! How much you have been through since you saw them last! On the shiny shore you will talk it all over. Tho heartaches, tho loneliness, the sleepless nights, tho weeping xintil you had no more power to weep because tho heart was withered aud dried up. Stoiy of vacant chair and empty cradle and lit tle shoe only half worn out, never to fco worn again, just the shape of the foot that once pressed it. And dreams when you thought that tho departed had como back :igaiu, and the room Boomed bright with their faces, and you started up to greet them, and iu tho effort the dream broke, aud you found yourself standing amidroom in tho midnight — alone. Talking it all over, and then, hand iu h;uid, walking up aud down in tho light. No sorrow, no tears, no death. Oh, heaven, beautiful heaven! Heaven where our friends are; heaven where we expect to be. In tho east they take a cage of birds and bring it to tho tomb of the dead, and then they open the door of the ciige, and tho birds, flying out, sing. And I would today bring a cage of Christian consolations to the grave of your loved ones, and I would open the door and let them fill all tho air with the music of their voices. From Earth to Heaven. Oh, how they bound iu, these spirits before the throne! Some shout with gladness. Some break forth into uncon trollable weeping for joy. Some stand speechless in their shock of delight They sing. They quiver with excessive gladness. They gaze on tho temples, on the palaces, on tho waters, on each other. They weave their joy into gar lands, they spring it into triumphal arches, they strike outin hrols, and then all tho loved ones gather in a great cir cle around tho throne of God—fathers, mothers, brothers, sisters, sons and daughters, lovers and friends, hand to hand around about the throne, the circle, hand to hand, joy to joy, jubilee to ju bilee, victory to victory, “until theday- 1 break and the shadows floe away. Turn, ; my beloved, aud be like a roe or a young hart upon the mountains of Bother.” • Oh, how different it is on earth from , tho way it is in heaven when a Chris tian dies! We say, “Close his eyes.” In heaven they say, ‘ ‘Give him a palm. M On earth wo say, “L-t him down in the ground. ” • In heaven they say, “Hoist him on a throne.” On earth it is, “Farewell, farewell.” In heaven it is, “Welcome, welcome.” And sol see a Christian soul coming down to the river of death, and lie steps into the river, and the water comes up to tho ankle. Ho says, “Lord Jesus, is this death?” “No,” says Christ, “this is not death.” And he wades still deeper down into tho waters until tho flood comes to tho knee, and he says, “Lord Jesus, tell me, tell me, is this death?” And Christ says, “No, no, this is not death.” And ho wades still farther down until the wave comes to tho gir dle, and the soul says, “Lord Jesus, is this death?” “No,” says Christ, “this is not. ” And deeper in wades tho soul till tho billow strikes the lip, and tho departing one cries, “Lord Jesus, is this death?” “No,” says Christ, “this is not.” But when Christ had lifted this soul on a throne of glory and all the pomp and joy of heaven camo surg ing to its feet then Christ said, “This, O transported soul, this is death 1” ISLAND PYGMIES. A Familiar Talk About Some Very Little Animals. It is curious that almost all of tho animal pygmies, whether of the present age or of the past, seem to come from islands, usually tho islands of the south ern sens, although tho Shetland and tho Orkney isles, where tho dwarf ponies scramble over tho rugged rocks, aro ex ceptions. In tho island of Ceylon, with its giant spiders, with their nets spun with yellow silk twisted as thick as a rope in comparison with onr filmy, gossamer threads, and giant butterflies with emer ald wings, are also wonderful pygmy creatures. There are little bulls, the Brahman, or sacred oxen, not more than 80 inches in height at their largest growth, and generally only 22. They are very pretty, with their silky hides and their legs like those of tho deer, though they have deep dewlaps and humped nocks, liko tho zebu breed. These balls are swift, keeping up a long, swinging trot or run, and they go for groat distances without food or wa ter, if necessary. Reins are fastened to a ring iu the curtilage of the nose, aud most of the freight of the island is car ried by thefco little errnturea in their small two wheeled carts. Another pretty pygmy found in tho Ceylon forests is the graceful musk deer, not more than 10 inches iu height aud 12 or 14 inches in length. It is exqui sitely formed, liko tho antelope, and is gray, dappled with white spots. In the Sunday islands is another species of deer, not much larger than a cat. The pygmy marmoset does not como from an island, but from Brazil, whoso great river, however, gives its bordering forests many of tho conditions of island life. These dwarf monkeys are only 4 inches tall when standing up, and Mrs. Olive Thorne Miller tells of two that conld wrestle aud tumble in a la dy’s open palm, sit on tho edge of a tea cup, hido in all kinds of small places and perch together on a lead pencil. They aro full of fun aud mischief and are incessantly scolding, chattering and leaping from ono tall object to another. Their color is a pretty gray, and they havo very long tails, ringed with black aud gray, also funny little dark tufts of hair, like whiskers, on each side of tho face. One of the oddest dwarfs is a dwarf elephant. Several aro in this coun try. They are wonderfully sagacious and quick of intelligence. In the island of Malta the fossil remains are found of a race of pygmy elephants no bigger than a sheep, and the babies of this spe cies might no doubt have been easily hold on the palm of a man’s hand. An other fossil pygmy is that of a horse, said to bo no larger than a fox. We rarely hoar of ocean pygmies, but a pygmy whale, perfectly formed, with all the characteristics of its immense kindred, tho sperm whales, tho largest living animals known, has recently been discovered. Tho largo whale is 80 feet in length, while the pygmy one is only 8. The human pygmies—at least, the pygmy races, such as tho little folk of the banana forests iu Africa and the undersized Rock Veddalis of Ceylon— aro not ut all intelligent aud seem liko children arrested iu their earliest stages, but individual dwarfs have been very quick wilted and of a fiery spirit, liko tho valiant little Geoffrey Hudson, who was knighted by King Charles.—Ella P. Mosby in Philadelphia Timea Tho “LauipUt." An “assistant lumpist” is about to be chosen for Iho postolflco building. As indicated by Ills title, he will assist the "lampist. ” Tho only important part of tho proceeding is that tho department, presumably through the persoual efforts of Postmaster Hosing, is trying to force a new' word into the language. It has taken the ordinary word “lamp,” wan tonly added ”ist” to it and called the result a person “w'ho doesn’t know enough to be an electrician, but who is too well posted to bo designated a lamp trimmer.” Tho work of the “lumpist” is to care for the kunps, or as many os convenient.—Chicago Tribune. An Error Corrected. Thoro Is not » hospital in tho United Btatea or anywl ero else which was not built by peo ple who believe in tho deity of tho Joraa Christ.—Interior. Not quite right, brother, not quite. Mouut Sinai hospital, in this city, is a very good hospital. If you over get in jured iu this city, you could go to a worse place than Mouut Sinai hospital. Then Rabbi Got!boil would call upon you, aud wouldn’t he have you some what ut u disudvuutage?~a£hristittu Work. The Doleful One. Ho who thinks to entertain the work with tales about his hard lurk has queer ideas of what constitutes amusement.— Milwaukee Journal. A SPECIFIC -fok La Grippe, for Coiiis, Coughs, AND LUNG TROUBLES, AVPP’G CHERRY fllMl d PECTORAL “Two years ago, I had the grippe, anil it left me with a cougli which gave me no rest night or day. My family physiciuir prescribed for me, changing tho medicine as often as he found tho things I had taken were not helping Hf 5 V me, but, in spite of his attendance, I got no better. Finally, my husband,—read ing one day of a gentleman who had had the grippe and was cured by taking Ayer’s Cherry Pectoral,—procured, for me, a bottle of this medicine, anil before I had taken half of it, I was cured. I havo used the Pectoral for my children and in my family, whenever we have needed it, and have found it a specitlc for colds, coughs, and lung troubles.”— Emily Wood, North St., Elkton, Md. Ayer’s Cherry Pectoral Highest Honors at World’s Fair. Cleanse the System with Ayer’s Sarsapcrilla. Caveats, and Trade-Marks obtained and all Pat ent business conducted for moderate Fees. Our Office is Oppositi; u. s. patent Office and we can secure patent in less tune than those remote from Washington. Send model, drawing or photo., with descrip tion. We advise, if patentable or not, free of charge. Our fee not due till patent is secured. A Pamphlet. “ How to Obtain Patents,” with cost of same in the U. S. cod foreign countries sent free. Address, C.A.SNOW&@0. p. Patent Office, Washington. D. C. SOUTHERN RAILWAY. riEDaioxr Ain line. Condensed Schedule of Passenger Train* In Effoot Nov. 15, 1800 Northbound. Lv. Atlanta, O. T. Atlanta, B. T. Noroross Buford Gainesville... Lula S irnelta. t. Airy Tocooa ’eatmlnster leea itral ivtlle... lanburg. leys ilaoksburg.. *’ ig’sMt ... itonla Chariot to Danville Ar. Richmond.. Ar.Waohlnftc Baltm’oP on. RR. ilphla. ew York . Ves. No. 88 Dally. Kst.M* No. 30 Dally. No. 13 Dally No.lt Ex. Sun. 12 00 in 11 50 p 7 60 a 1 00 p 12 £0 a 8 50 a 5 35 p 1 26 a 0 31 a 6 28 p 10 03 » 7 08p 2 29 p 2 25 u 10 35 a l lK p 2 48 p 2 47 a 11 00 a 8 08p 1122 a 8 86p 11 28 a 8 85 p 8 43 ft 1154 a • •ess Fg 12:i0 p • • s e • e • 4 i8 p 4 27 a 12 48 p •••esse 4 45 p 4 55 n l»lp • • s • s e e 5 au p 5 40 a 2 81 p • s s s • e s 0 18 p 0 42 a 8 47 p 7 22 a 4 23 p • • e s • • s 7 OS p 7 40 ft 4 47 p •••••»• 8 05 a 6 13 p 8 27 a 5 35 p • • e s ee e 6 20 p 9 10 it 6 20 p 12 00 u 1 30 p 1125 p • • • e e • • 5 00 a 5 40 p 6 00 a •••#••e 8 42 a 0 40 p 8 00 n 11 26 p • • • # s • • 10 15 a 8 00 a « , . r . . . . 12 43 m 0 20 a Southbound. Lr.N. Y..P.R.R " Philadelphia. " Baltimore.... " Washington. Lv. Richmond .. Lv. “ Cli “ Ga Danville harlot to aHtonla King's Idt.... Blacksburg .. Gaffneys Bjxvrtimburg. Greenville.... Centrnl Seneca Westminster Tocooa Mt. Airy Cornelia Luja E esvtlle... rd iroes..... . Atlanta, BL T. . Atlanta, q T. Ves. No. 37 Dally. 4 80 p 11 65 p 0 2U p 10 43 pi 200 a Fat, All No. 35 DaUr. 12 15 n 8 50 a 22 a 16 a No.ll Dally 12 65 p 2 00 a a 6 20 p ailO 15 p 10 60 p i6'46' t\ li'tt n 12 23 p 1 13 p 1 35 p a ia"p 8 13 8 81 8 55 11 32 11 47 12 25 1 20 2 05 2 25 0 l4' 400 4 35 6 10 5 10 No.17 E*. Sun. 085 0 5/ 720 748 827 990 890 **A” a. at. •*F" p. m. "M” noon. “N” night. Vos. 91 and M—Dally. Washington and Kouth- vrestera Vestibule Limited. Through Pullman sleeping oars between Now York nud New Or leans, via Washington, Atlanta and Montgom- 88—Daily. V tibule Llmlti 1 between Nc . — ,, aphington, Awnmi* **»i*. 1 ^ eryjSod also between New York and Memphis, ▼laWashington, Atlanta and Birmingham. Pull man sleeping can between New York and New tearing Jen KXV runs sc Sft' man sleeping 1 Orleans, m connection with the "Sunset Lim ited" trains for Ban PranMsoo, scmt-weekly, tearing Jersey Oltv Tuesdays and Saturdays: leave New Orleans Wednesdays ana This train also carries Richmond- Augveta sleeping cars between Danville and Charlotte. First class thoroughfare coaches betwese Washington and Atlanta. Dlnlngcars ■errs all meals en route. Noa. 86 and »-Unlted States Fast . solid between Washington and Naw t via Southern Rsilwav, A. A W. P. tt. R* a* A N. R. R . being eonino-xvl of beggagjn! car and ooaohee. through without change for irs of all niaoses. Pullman palni.-e lorn sleeping cars between Wash- ana Ga'veston, Tot , via Atlanta. New jand So iihsrn Panlflo Railway; Pullman swing room sleeping cant between Jersey .ty and Atlanta. Leaving Washington each ktorday, a ourtst sleeping car will run trough between Washington and Kan Fran- “ \nngo. -Pullman sleeping cars between Wahmond and Janvllle. The Air Line iiollo train, Noe. 17 end 18, be tween Atlanta and Ooruolia. Ga., dally eioepl WStaHN. Gen'l »upt., Washington, D. 11 IK. swing W. A. TUB! OwTPms. J. M. CULP. Traffic M'g'r., Washington, D. (X 8 H. HARDWICK. Ag’L, Ain't Ueu'l Pass Ag'ty