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4 h THE ATLANTA GEORGIAN. PATI RDAY, jri.Y 7, 190*. The Forgiveneti of Sine. THE FORGIVENESS OF SINS . Text: "So for hath Ho removed our tr.'ineitreialona from ue.”—Pealm 10S:lf, M U HALL CAINS, the novallot, haa publlehed a etory, "The Prodigal Son,” In which the I: xllgal, though he repented and brought forth "worka meet for repentance," did not get the ring and the fattad calf nor the rewarda of for gtvaneu. In an Engllah paper I hare Juat read that the author waa naked to explain hie etory—what hie great un derlying motive waa. "Do we get our deaeerte?" replied the author. "The parable In tha New Teatament of the prodigal eoft," he went on to eay,*"le the moot human and beautiful of the I irablee of Chrlat, but perhape It la aleo the moet perplexing. Haa It ever occurred to you to aak youreelf what would be the reeult if Ite Incident* were tranaferred to real life and Ite teach ing* were accepted aa an example of conduct among men? If a good father ao could ao apoll n aon by overlndul- gepce, what would be the conaequenreT If a aon. after wanting hla aubatance In . rtotou* living and coming down to the condition In which no man will give unto him, could return home ana be completely forgiven and taken back Into the full enjoyment of the poeltlon he haa forfeited, what would bo the ef fect! It an elder brother who ha* lived a rlghteoua life could be aupereeded In the end by a younger brother who haa lived an evil life, what would be the reeult? Would not the aorlnl onler be dlaturbed? Would not all the ordinary law* of life be violated? Could law and order be maintained In a commu nity In which auch thing* were poeal- ble? In abort, would not dvlllxatlon be reduced to aomethlng like chaoa?” Now, thla la what Mr. Caine meant by hi* etory of the prodigal aon, but If we could have Jeiue Chrlat explain what He meana by I(la atory of the prodigal aon, I do not think He would •ay that He meant anything like thla or that If It* Incldenta were tranaferred to real life and Ita teaching accepted aa an example of conduct among men, the reault would be “clvlllaatlon reduced to chaoa." I think He would any: "I mean that my Father love* sinner* and hath provided In Hla grace that they do not get their desserts, but abundant welcome and restoration If they will repent of their alna and come home to Him." "Thla," I think, He would con tinue to aay, "la what aweaten* the bltterneaa of life and stays human de spair, and If men would forgive repent ing sons and daughter* like my Father does, and give them love and a place to get up again.-civilisation would not be chaoa, but heaven on earth." 0 Til Wonderful, But the atory of forgiveness In the parable of the prodigal son la a strange and wonderful thing. That tnore can be such a thing as the forgiveness of sins Is Indeed the marvel of marvels. The ancient philosophers. Ilk* Socrates, who got so near to the truth of Ood In many ways could not consider aa with in the range of possibilities that Ood should forgive sin*. It waa even to the Jews such a sacred mystery, such a S reclaim miracle of grace, that they tld violent and angry hands on Christ and crucified Him because Hs said: ‘The Son of Man hath power on earth to forgive sins." Do we not see how terrible the grasp of sin upon human life, how resistless Its working, how pitiless and remediless Its material con sequences, robbing us of Innocence be yond remedy and fastening the chains of consequence In this.life beyond the reach of forgiveness to unbind In Ita law of redemption? By every logic that we know sin would seem to be secure updS Its throne and unconquerable In Ita re lentless march to hell with the wretch ed sinner In Its tolls! And so It would be but for the Introduction of a power to which even sin must yield; so It would be but for the coming upon thla . very Bon of Ood to turn sin's greedy wrath upon Him self and on a cross which stn had made, bung fast by nails which sin had forged, cut to the heart with a spear which sin had thrust, wearing a crown of thorns which sin had woven and drinking a cup of gall that sin had mixed and going to a grave which sin had dug—this Jesus of whom 1 speak became our Lamb of Ood to take away the sins of the world and proclaimed grace the conqueror of aln. In what, then, does Ood's forgiveness of alna consist ? Wherein lies the blea*. ing of pardoning grace? That you mgy see that here Is Indeed a gracious re demption In Christ through the for giveness of sins assured to us In Ills sufficient sacrifice, I will place before you at once the great fact as It ap pears to me. What Forgiveness Means. The first point I make Is that Ood does not and cannot forgive alna at all—but He can and does forgive sin ners. Bln Is always and eternally hateful to Ood. He has neither pity nor com passion upon sin. Bin as such Is dam nable and damned In Ood's sight. Rut He loves the sinner and He saves him from his sins, by forgiving him and separating his sins from him. "Christ Was manifested to take away sins.” Christ was manifested to unblpd the works of the Devlf. “Now, unto him that loved us and loosed us from our sins.” Each of these passages of Ood's word Contains the essential act In for giveness. Now, this does not mean that Ood sees the aln, nor falls to Justly con demn It, but It means He does so seo It and so condemn as to unloose It from the sinner aa one In the tolls of a hateful serpent, and He does so see felt by this forgiven child of Jesus and love the sinner that He regards him as apart from his sin. His child. His son, His rescued offspring, to be set again In His Father's house. And though the sting of the serpent Is still DR. JOHN E. WHITE. and he will sufTer yet many days the consequences of his old sinful life, he Is at home again, the channels of di ving mercy are outpouring upon him. Forgiveness withdraws the disapproval of CJod-Mtot from the sin, bqt from the man—In short, by faith the man has placed Christ between himself and his sins, and God accepts him as one whom Christ Is shielding from the tyr. anny of sin. Oh. the spectacle! I will paint It so that you will never for. get It. I have read that a woman whose business It was to exhibit great boa constrictor at the fairs held about the country, rather violently thrust the snake's head under her arm. An instant only and the docile reptile waa angry and defiant—a minute and the struggle between the charmer and the snake became a life and death struggle—and It was only by the timely assistance of the spectators that the crushing folds of the enraged boa were unbound from the struggling woman, and even then the vicious thing raged and lashed every time she approached the box. The snake I* sin—the woman the sinner. Between the sinner and stn comes the moment and the hour of struggle, the sinner to be free, and sin to wrap body and soul In fearful tolla It Is to Christ the sinner cries for help, forgiveness, salvation. And Christ comas to the rescue. His bleeding wounds of sacrifices proclaims from Ood forgiveness. He unbinds the ser pent’s coll. He separates the sinner from his sins, He stands between and while sin rages He shields the sinner under a righteousness unstained, from the condemnation and the mastery of sin. Tell me. Is the serpent less hate ful to Ood or less hateful to the sinner than before? It Is viewing from this point that one ran understand some thing of what Paul means when con cerning his old past life of sin and worldliness he wrote, 'The world I* crucified unto me and I unto the world.” The cross of Christ had sep arated him from his sin. It* chasm lay between. That Is what forgiveness meant to Paul. This Is what the Bible means by Its strong language about "blotting out transgressions." "forgetting sins," “cast ing them behind him,” "casting them Into the sea." Perdition Is separation from Ood redemption Is separation from alna What a sweeping conception of for giveness did the psalmist have when he declared, "As far as the east Is from the west, so far hath He removed our transgressions from us!” It Is forgiveness that shows sin at Its worst. So long as there Is no viewing of stn apart from the sinner— no separation that exhibits sin In its own ugly light alone, we do not realise Its enormity. It gains respectability by Its Identity with the sinner. But when Ood sets the sinner free, aln Is seen as It really was all the time. Two Illustrations. Let me offer you two Illustrations. Here Is the sin of gambling. The law declares It an offense against the state. Very recently a Georgia Judge charged that the grand Jury should in dict without fear or favor all gambling and he defined that playing games of chance for articles of Value was gamb ling. He particularised that gambling was going on In the parlors of the rich, that people of social Importance were gambling. Now, we all know the Judge was right, but why la It we do not realise that these whist parties and club* that play for prises In At lanta are gambling clubs and as such criminal In the oyes of the law? I will tell you. It Is because we cannot sep arate the ladles and gentlemen from the gambling sufficiently to see It In Ita true colot*. It hides In them respec tively, their charms, their culture, their elegant personalities. It w* were see ing the same thing done, the same card*, tables and prises under squalid and scanty surroundings—the sin sep arated from the attractive sinners—we would think of a police officer at once, for w* would see the matter separated from the associations which hide Its reality. .Here Is another Illustration. There Is a Christian man In this city who used to be a saloonlet. He has been separated from that business for quite a while. He recently said to me' "t cannot now understand how I rn„u even have sold whisky, how I 2 have dared to live In the face of women and children, much lass the f2?e ra God, engaged as I was In damning thi lives of my fellow men. To-me now it appears horrible." u Why thU changed attitude? It Is be. focglvcnnw separated him from h ‘» .I 1 "- . T h * n "• “ w h, » *ln aa hi could not before, saw It In all It* di. entangled reality, saw It os God look, at it, and hate* It while he loves and separates the sinner from It Am I Forgiven? Who are forgiven their sins and who are not? By what evidence can one know that he Is forgiven of God his This Is the sign: how does he re. gard hla sins? If he does not see them at all, ha* no sense of their ugll- ness, does not condemn them and com. placently defends them, the evidence I* that he Is unseparated from them and *• J*?, 1 but a sinful and Godless life. But where one has a keen sense of fault a sharp discern- ment of bis own sins and moral fall, ures, the evidence la that he Is for- S lven of God and la separated from I* sins In God's sight. Oh, my friend, the things you would not do. you do, and the things you do you do not? Tour self-accusation, your sincere self-condemnation I* a condemnation of the sins from which Ood has separated your spirit. You are In the pathway of peace. Continue In It and at length that great hour of apostolic experience will come when your soul keener suf- faring and truer seeing will be granted the grace to soy. "Oh. wretched man that I am, who will deliver me from this body of death?" The angels will be very near you when you can say this, and the sun of forgiveness will be high noon upon you. PREACHING THE GOSPEL By REV. E. D. ELLENWOOD, PASTOR UN1VER8ALIST CHURCH There seems to be as wide a diver gence of opinion among leaders of re ligion regarding the most effeettvs methods of presenting the goepel of Jesus Christ as there Is concerning the essential elements of that gospel. It Is only natural and right that It should be so. Whenevar ws shall reach the point when the product of constantly growing Individual Intellects must be cast In a common mental mold we shall have reached in# disappointing dead-line of human progress. Far bet ter Is It that Into the marie of thought every man should bring hla own offer ing, there to be awarded acceptance or rejection according to Its own mer its a* determined by the Intellectual and spiritual experiences of those whom It would seek to serve. Relig ious discussion. need not and should not bo religious ci ntioverey. Indeed religious controversy would be Impos sible were It not for that pitiful in dividual egoMsiu which joitles finite man Into nbsoluto Intellectual equal ity with deity and Induces him to as sume Infallibility for his own opin ion*. Let us not be alarmed but let us rather rejoice that men differ In their opinions regarding matters re ligious. for through this constant In terchange of thoughts and ideas shall we hope to come some day unto an Intelligent appreciation and a profita ble service of that Ood whom, even y*L "we Ignorantly worship." There sags or the methods of even one of the great once of the religious world Should not rerelve the Immediate and unqualified Indorsement of many of hla humble contemporaries. All honor and all praise for the man who has learned how to Think for htmeelt, un troubled by the clamor of the multi tude, and unmoved by the ebb and flow of fickle popularity, and 'who, having reached certain mental and spiritual conclusions, has the moral courage to openly declare his dissent to the opinions and policies which he la unable to Indorse, even though the author be aa wise as Solomon and as venerated as Abraham. Among the modern promoters of the Christian religion, two methods are chiefly employed. The one rqost gen- •rally In uee la the gathering of the people of a community Into an organi sation. a spiritual and social fellow ship railed the church, where spiritual education la attempted and Instruction in the way of rlghteouanesa Is patient ly. persistently and carefully given by a leader appointed and supposedly qualified so to teach and to lead. To be fully qualified and beat equipped for his work. It would seem that this leader and teacher must acquaint hlm- eelt with the spiritual and moral needs of those committed to his care. He must know them In their avenr-day Uvea, he must familiarise himself with their environment and their moral and Intellectual possibilities, that he may be able to follow them out Into the world, beyond the range of the imme diate personal Influence of his fre quently spoken word. Above ail. It would seem that he must ao discipline hla own life that there should be no false note In that preaching by prac tice which le ever more lasting In Its power than precept, be It never so elo quently delivered. Thla method for the promotion of Christianity Is naturally a comparatively alow process, dlacour- agingly slow, no doubt, tor him whose heart burne with the passionate devo tion of St. John or the Impetuous seal of St. Peter, yet we have every reason to believe that It wna the method ad vocated by the founder of the Chris- tlun religion. If Its methods are elow In consummation. Its products are en during. This Is the method which builds human character and makes human society possible. Another method for the promotion of the Christian rellglm employed by certain scriptural sanction and by the reasonable Justification of experience, Is that of heroic and spasmodic evan gelisation. This, too. Is good In Its plucc, It wisely administered, but he must be Indeed sadly wanting In that Judgment which comes from enreful study of human nature and human needs who could place this method In the same class with that of the earn est, patient and persevering teacher, who, through good report and 111 report, continues to feed the "bread of life" to those committed to his spiritual cure, adapting that food to the needs of spiritual digestions, ascertained only by long and prayerful study. REV. E. D. ELLENWOOD. To the uninitiated but earnest stu dent of these two methods, that of the occasional evangelist appear* to be an attempt at a following of the work of the flery-tongued, camel's hair-clad forerunner of Christ, “the voice of one cryftig In the wtldernees, prepare ye the way of the Lord;" but, In one re spect at least, there It a lack of simi larity. The preacRIng of this first great evangelist was devoid of the confusion and allurements of theology* It was a simple, etrenuous, and straightforward appeal for personal repentance and personal righteousness. No offer of sacrificial Immunity from the natural penalties of transgression, but an earnest demand for a turning aside from the way of iniquity. "Repent, S e, for the kingdom of heaven le at and," or, a* was demanded by him whoee way the Baptist came to pre pare, "Purify yourselves, cleanse your lives,” “for lo! tha kingdom of hoaven la within you.” The slogan of the average modern evangelist Is more In this order; "Ac cept now, ere It Is too late, the sacrifi cial atonement of an Innocent victim, for, behold, the terrors of hell are ahead of you.” The difference in the appeal seems to lie chiefly In the motive suggested for repentance. But, granting that the office of the modern evangelist Is to endeavor to be a John the Baptist to the modern Christian church, or even to the whole world, to prepare the hearts of men for the reception of the truths of the Christian religion, or even to eow the seeds of righteousness which shall haply come to raatidrity under the careful husbandry of too local paator. does It of necessity follow that hla methods and his messaga shall be un hesitatingly accepted hy the humble worker In hi* own secludsd corner of the great vineyard? Perhaps It may even be that this earnest and well- meaning stranger who comes to "pre pare the way" haa prepared a way which Is repugnant and Impossible to the Intellect of the local leEu-k'. Wbat then? Must he bid the sheep of his own particular care to follow blindly this new and untried leader, merely because the applause of distant tri umphs have heralded hla approach? Perhaps thla great sower persists In scattering seed which the local hua- bandmah, seeking afjer God according to the dictates of |ls own-conscience, believes to be absolutely unworthy of cultivation, certainly unprofitable for reaping. What then? Must he bind up these tares among hja carefully tended wheat merely because, In other fields where tares-and wheat wera un- dletlngulshable, "much people had run after him?” If the modern evangelist would sow the pure wheat of the life and teachlnga of Jesus Christ, unmlx- ed with the tares of Individual theology, he would find no difference of opinion among the husbandmen regarding tha value of hla services; but, so long as Impure grain be sown, surely each reaper may be permitted the privilege of Individual valuation of tha crqp. The gospel of Jeaua Christ seems to hold a strange Interpretation for many of the men and women who preach It I was always taught to understand that "gospel" meant "good nctva." To quota from one of the recognised lead ers of the Christian church, "It may be ‘news’ Indeed to be told that the greater portion of the human race la doomed to An eternity of endless woe and unimaginable suffering, but It cer tainly requires a wondarful stretching of the Imagination to recognise thla a* 'good now*.’"' On tha other hand, to be told that this eternity of endless woe and unim aginable suffering may be escaped through the Intervention, the suffer ing, the (aerifies and death of a pure and Innocent victim, may Indeed be good news for the pitiful weakling and tha cringing coward, for the selflah sinner who fears hell more than he loves righteousness; but, I must con fess that I find myself unable to un derstand how thla goapel can contain the clear, clarion, triumphant bugle oall of a Joyful announcement to the man or woman endowed with that high sense of honor and Justice Im planted by a moral God, and Inspired and uplifted by that splendid courage and absolute fearlessness which must forever make Jesus Christ the model for brave men. Let us be thankful that, although hare and there men may rise and claim Infallibility for their words, yet In this enlightened age of the freedom of In dividual Interpretation we are not ob liged to accept aa our own any "gos pel" which does not appeal to our in dividual sense of reason and Justice as being "the good news of Christ unto salvation." I BAPTIST. IMMANUEL BAPTIST—8. A. Cowan. Faetnr. Tbs paster will preach at both hour* of public worship. Morning theme, "The Faithful Paying." Erasing subject, •'Character." Hand of fellowship given to members recetred at close of morning sere- ob ** rT «’- guD<u ' JACKSON tilth BAPTIST—Corner Jack- son street anil Fsstsvsnue. Preachln« at 31 o'clock n. b. by Dr. 8. Y. Jameson, the newly-elected prvsldsnt of Mercer tralver- * ty. In the svenlng at the hour of • • • clock. Jackson lltll'a former pastor. Dr. J. J. Bennett, will preach. Baptist Yount 1’eopls's Union at 7 p. m. Sunday school at mm. Woman's MlMdonary and Aid So- <'Wr ThnnvUr at 4 o'clock p. m. Prayer in.. tint Wednesday evening nt • o’clock. hy paator, John E. Brian, at 11 a. m. and 8 p. m. Morning subject, "Gideon and Ills Valin nt Banff*’ Sunday achol nt 9:90 a. in. Baraca and Phllatr •Ilea' Mlaitonary Society M Teacher*' meeting Tuesday aca prayer meeting Mow o'clock. Midweek prayer day at I j». in. Baptist —, Union Friday at 8 n. m. Also, the city Baptlat Young People's union meets next Thursday night at thla church. NORTH ATLANTA BAPTI8T-Corner Hemphill avenue and Emmett street. Preaching at U a. m. and 7:46 p. m. by the nsstor, william II. Bell. Sunday school nt BAST ATLANTA BAPTIST-Soldlera' Home car line, near Handers' crossing. Preaching at 11 a. m. and 8 t». tn. by the paator, l(ev. James F. Kdrns, D.D. Sunday school at 9:46 a. m. CBeYTRAL BAPTfST-The naator, Rer B. I*. Motley, wilt preach at if a. in. and 8 _ p. m. Sunday school at 9:90 a. m. Per- CAPITOL AVENUE BAPTIST—Preaching aonal Workers' Club at 7:16 p. m. Ladles' REAL ESTATE And Renting. 39 N. FORSYTH STREET Several good propositions in Cen tral property near new post office and Waverly Way new railroad station. Four Good Propositions in Sub urban Homes. M. L. THROWER arda' meeting Tuesday at 8. General pray er-meeting Wednesday at 8 p. m. ST. JAMES METHODIST—Corner McMil lan and Marietta street*. T. K. Kendall, Jr., pastor, l'ronrhtng 11 a. m. and 7:45 p. in. Sunday school 9:46 a. m. Prayer meeting Wednesday 7:46 p. tn. Men's pray er meeting Saturday night at 8 o'clock. Sunrise prayer meeting every Sunday morn- EPISCOPAL. (Fourth Sunday After Trinity.) CATHEDRAL-Corner Washington and Hunter. Very Rer. C. T. A. Pise, dean. At 70) a. in., holy communion; 11 a. m.* and North arthoe. Rer. K. 8. Far land, rector. At 8 a. m., holy communion; 11 i., morning prayer and sermon; 6 p. ilng prayer. Sunday school at I Wednesday, litany at 10JO. FIRST BAITI8T—Corner Peachtree and Cain streets. I)r. W. W. I.nudnim, paator. Sunday achool at 9:90. Morning worship at 11 o'clock. Subject, "Every Man a Plan of God." Evening worship at 8 o'clock. Subject, "The Itepubllc and the Kingdom." OI.ENN STREET RAPTIST-Corner Smith and Glenn streets. J. T. Baxter, pastor. Sunday school at 9:90 a. tu. Preach ing at 11 a. in. and 7:46 p. tn. Mectinga every night at 7:46 during the crook. WOODWARD AVENUE BAPTIST-Cor- ner Woodward and Cherokee avenues, lu the abeence of the pastor. Rev. II. C. Harley, mi account of bis serious Illness, the pulpit will bo supplied st both 11 a. m. and 8* o'clock p. in. services by Her. V. C. Ndrcros*. l»lbla school Sunday morning nt 9 o'clock. Junior Baptist Youtijr People's Union Sunday afterniHm at 2:80 o'clock. I'hllnthea prayer aervlce In Sun day school room Huntfar evening at 4:40 o'clock. Wednesday. evening at <8 o'clock regular midweek prayer service. IH|WHHHduriiiK the Torrey meetings, and all others who want to live right and get to heaven. He will aleo fill his pulpit at 11 o'cloch. SOUTH SIDE BAPTIST—Capitol avenue, near Weytuan. Preaching at ll a. tu. and 7:99 p. m. by the pastor, llev. J. 8. Dun- 'lornlug subject, "Christion Free- .. Evening subject, "The Harvest Tlmel Swiftly Passing." Sunday school at 9:30 a. in. Ladles' Missionary Society at 3:30 p. in. Tuesday. Prayer and praise aervlce nt 7:46 p. m. Wednesday. Baptist Young People's union at 9:90 p. m. Sunday. Bap-i tlsm at tha conclusion of the evening serv ice. M'DONALD BAPTIST—West Fair and Walnut streets. Siiuday school at 9:30 a. in. Singing chorus Friday at 7:46 p. m. Rev, George T. Rowe, of Dublin, Ga„ has ac cented tha pastorate of thla church, and will preach his Introductory sermou Sun day, services at 11 a. a. and 8 p. n>„ song aervlce commencing at 7:46 p. m. or meeting Saturday night at 8 o'clock. communion; 9 a. ui., morning prayer: 6 p. Sunrise prayer meeting every Sunday morn- m., evening prayer. Wednesday and Frl- Ing at 8 o'clock. Cottage prayer meeting day, litany at 10:30. eVery Friday night at 7:30 o'clock. — this FIRST METHODIST—Junction of Peach tree and Ivy streets. Rev. Charles E/ Dowm:iii. pastor. Sunday school at 9:30 a Morning worship at 10:56. Sermou Sr sub&'E StetWAf ggTSfcja Brarer/' Tpwurth lSa«a,.<lOTfctloiiffjw,t. "ridi”; lltan/at 4»l * pr * Jer ST. LUKES—Peachtree, next to Peach tree Inn. opposite Alexander street. Rev. C. B. Wllnter, rector. Service* will be held In the ctypt. At 7:90 a. m., holy com munion; 11 a. m., morning prayer and sar- mon: S p. tn.. evening prayer and sermon. Sunday achool at 9:45. Friday, litany at 1L •INCARNATION—Lee, near Gordon, West End. Rev. J. J. P. Perry, rector. At 7:30 a. m„ holy communion; 11 a. m., morning prayer and aermon; 8 p. m., ere- — , r nn( j leHQQQ Sunday school nr?. «jlimns ii. Miimni. ■|<niiur. i nr congregation now worships lu the lecture room of the new hnlldlug, corner Ponce I»e fjeon and Piedmont avenues. Public wor ship at 11 a. in. and • p. tn., with preach ing by the pastor. Subjects, "Feeling After God.'* and "What's Become of Heaven)" Sunday school at 9 JO a. tn. Workers* meet ing Tuesday at 9 p. nt. and prayer meeting Tuesday at the same hour. anti 7:46 p. m. Sunday school at 9:30 a. Ui. Prayer meeting Wednesday evening at 7:46. METHODltT. ST. MARK METHODIST—Corner reach- tree and Fifth streets. Rev. Charles O. Jones, D.D., pastor. At 11 a. m., the ser mon will be preached by Dr. J. It. Bakes, presiding elder Atlanta district. No service at night. Sunday achool at 9:90. Deaf mute class taught by W. F. CrusaeUe. Till* class ng at 7 p. iu. Class meeting immediately iftor morning aervlce. Midweek service Wednesday at 8 p. m. WESLEY MEMORIATj—Corner Auburn avenue and Ivy street. Rev. Frank Eakes. pastor. Sunday school at 9.90 a. in. llnsy people’s elnss, Young Men’s Rsrnca Bible class, Young Ladles' Phllathea class, a* * • f Major E. W. Halft... ’Imea Seven." Address at 8:15 p. tu ,.ra, Epworth vctfoual service at 8:45 p. m. prayer meeting Wednesday evening at 8 o'clock. Weekly church social at 9. Noon- pan au«i Trinity avenue. i*r. a. pastor, will preach tu both 11 a. m. and p. m. Sunday school at 9J0 a. m. Wool ly prayer meeting at 8 D. w. Wednesday. cider, will preach at H a. tn. and Sunday school at 9.*39 a. ra. Quarterly ■esslou Monday at t p. m. Prayer meeting Wednesday at 8 p. m. GRACE METnODIST—8undar achool at 9:30 a. m. At 11 a. in., prearhliig by paa tor, Rev. C. C. Jarrell. Subject, "The Glory of the latter houae shall be greater then that of the former." At 7 p. tn.. Enworth league. At » p. m., preaching by the pas- ALL SAINTS—Corner West Peachtree Sunday school at 9:46. MISSION OF THE HOLY INNOCENTS— 3 roads avenue, near West Peachtree. Sun- ay school every Sunday at 3^0. nOLY COMFORTER-Corner Atlanta J renue and I'ulUnm. Rev. Gilbert Higgs, >.D., tn charge. Holy cornmnalon and oer- mon at 11: evening prayer and aermon at 4:10. Sunday achool at M0. Friday, eve ning prayer and choir wotk at 8. ST. AKDREW8—Corner Olenn and Kent. Rev. Gilbert Higgs, D.D., In charge. Eve ning prayer aud sermon at 8. Sunday ■cbool at 4:10. WadnMfej, titan/ tad choir work at i. ST. PAULS—Baat Point , Bar. Gilbert Uln*. D.D., In charca Morning pre/rr ana aermon at 11.* . nOLT TRINITY—Decatur. Bra. C. A. Langstm In chirr. Branlnf pre/cr *n<t aarmon at 4 J0. Wednrad./, Bt»n/ and ad- dr*** at 5. ST. JOHNS MISSION—Cottage Park. her. J. Moody In charge. Branlng ptajer id aarmon 6/ Bar. W. J. Page. .'. 8T Da^nJ°j k n R rt25^"M«n , lng "p*™?"' titan/ and aarmon at 11. ST. PAULS-Nawnan. Bra. Vf.3. Mood/ In charge. Branlng prayar and aermon Continued on Oppoilt* Pag*. PAULS METHODIST—Corner Baat Iluntcr and 11111 streets. Rev. E. L. Ed mondson, pastor. Preaching Sunday at 11 a. m. and 8 p. tn. Sunday echool at 9:99 a. m. Epworth league 3:99 p. m. Midweek prayer service Wednesday at 8 p. in. ST. LUKES METHODIST—At the June- tlon of Powell street and Berran avenue. Sunday school at 9:99 a. m. Preaching by the pastor, George W. Grlner, at 11 a. m. and I p. m. PARK STREET METHODIST—Corner Park ami Lee streets. Rev. M. L. Trout man. pastor. Sunday services; Sunday school at 9:99 a. m. Perachlnc at 11 a. m. and k p. m. by tke pastor. Prayer meet ing Wednesday evening at I o'clock. INMAN PARK*4IETHOD18T—Edgewood avenue and Hurt etrdet. Henry II. Msys. pastor. Preaching bjr pastor at U a. m. and by Rev. J. B. Klcklln/ at I. Union service nt night. Morning suMoot. "A Citizen's Duty to Ills City." Sunday school at 9:39 a. at. Prayer meeting Wednesday at 8 p. tn. Woman's Home Mission So ciety Monday at 4:39. At COpenhlll. the Sunday school aod ureschlng service will lie combined during July and August, meet ing at 4 o'clock. 4 Homes For Sale On Easy Monthly Payments Same As Rent TWO cozy six-Toom homes on large lots at beautiful Copenhill, right in the city on car line, paved street, hot and cold water, porcelain bath and toilet, 12 minutes of the center, cool, fine trees, away from noise and dust; you can pay for a home here out of rent money; we pay all taxes for this year. Room for garden, flowers, chickens, pigeons, cow; good neighbors, fine air, healthful, the home you are looking for. Also some splendid vacant lots in the city or right over the line in the county; also one or two fine manufacturing sites on Southern railway, near DeLoach Mill Mfg. Co. and Pattillo Lumber Co. All these at attractive prices and on easy terms to a quick purchaser. Apply to COPENHILL LAND COMPANY, 15 Edgewood Avenue,