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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
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