THE Independent thus condemns the experience of a Congregationalist minister in mission work among negroes. It furnishes food for thought from more than one point of view:—
“An admirable study of a local negro problem is given by the Rev. Charles M. Sheldon in The Kingdom. Mr. Sheldon is pastor of a church in Topeka, Kansas. Within the boundaries of his parish is a district of about eight hundred negroes, living for the most part in two and three room cabins. There are in the district four churches, but without a high Christian influence. It is a class of poor negro immigrants from Tennessee and elsewhere, the older people having been slaves, and the young people having grown up in a loose kind of way. Mr. Sheldon took lodgings for two weeks in this negro district, went into their house, took a careful census of their numbers, occupation, health, ambitions, needs, and wants.
“He then tested the caste feeling against the negro in Topeka. He had a respectably dressed negro go successively into three of the best restaurants in the city, and followed him, and found that he was properly received and cared for. The restaurants drew no color line. Then he had the same young man apply for membership in the Young Men’s Christian Association, and he was refused, altho a Bohemian, an Indian, a Chinaman, or a Turk would have been received. They told the negro applicant to get up a negro association of his own. So the Young Men’s Christian Association proved less Christian than the restaurants.
“In conclusion, Mr. Sheldon says that there is no negro problem any more than an Anglo-Saxon problem—it is simply a human problem; that the great hope for the negro is in the children; and his church has accordingly established a kindergarten for negroes. The young men and women are the hardest of all to reach, including the rowdy, lawless, loafing, and gambling element. At the same time the negro young man does not have much incentive to study, or learn a trade. He can get no place as clerk in an office or store, nor any position as workman or machinist in a railroad shop; he is not wanted as a teacher, and industrial avenues generally are closed against him.
“Since this investigation began, many of the negroes have come into Mr. Sheldon’s church and Sunday school. One white family at once took their children out of the school, and withdrew to another church; but the rest of his people, he says, seem to be pretty good Christians, and remain with him. The negroes ride in the street and steam cars all through Kansas with the white people, and have the same rights with them at theaters, churches, and all entertainments; but the race prejudice is yet far from fading out. Mr. Sheldon concludes with this weighty remark—
“I do not have much hopes of Christianizing the negroes until we have Christianized the Anglo-Saxons. It is a present question with me now sometimes which race needs it the most.”
WHAT A TRACT DID.
Dr. Coke, in 1785, gave a tract to a family in Virginia named Cowles. The family numbered fourteen, and that tract was the instrumentality used in the conversion of the whole family.
A tract distributer passing through a sparsely settled country gave away many tracts; one of them, entitled “Repent or Perish,” was found floating in the Fraser River. Perhaps some careless hand had tossed it there. A man saw it, took it out, dried it, and then read it, and by it was converted to God.
A preacher invited a man to attend meeting, and the man refused, but he consented to take a tract. A few weeks after he stood up in the meeting and confessed that the tract had led him to Jesus.
During the war a chaplain was passing through the hospital, and he left in an empty bed a tract, which was a copy of the hymn, “Will You Go?” The soldier came to his bed, picked it up, read the title, and dropped it; a second time he picked it up and read:—“We are traveling home to heaven above;
Will you go?” and then threw it down again. Soon after he picked it up again and read it through, and then he thought, and finally wrote on it, “By the grace of God I will go,” and he signed his name. Some months later he was killed in battle in Virginia.
It is often the case when a man will not enter a church, and will not listen to the preaching of the Gospel, that when alone he will read a tract, and that tract may be more effectual for his salvation than a sermon.
There are many cases where the presentation of a tract has been the instrumentality which has prevented crime and suicide, and restored from despair an immortal soul.
Passing through Switzerland, a tract distributer presented a tract to a man in a town notorious for gaming; on his return some days later he met the man, who exclaimed, “I thank you for saving my soul and body.”12He then explained that on that day, when he received the tract, he had lost heavily in gambling, and was contemplating suicide, but the tract arrested his attention, and led him to Christ.
Instances of this sort could be multiplied; for these little printed missives have been known to prevent crimes, to save lives, to heal the broken-hearted, and to bring the despairing one to Jesus. We never know, nor can we realize, the good we are doing in distributing tracts.—Advocate.
THE COMMON OFFERING.
It is not the deed we do,
Tho the deed be ever so fair,
But the love that the dear Lord looketh for,
Hidden with lowly care
In the heart of the deed so fair.
The love is the priceless thing,
The treasure our treasure, must hold,
Or ever the Lord will take the gift,
Or tell the worth of the gold
By the love that can not be told.
Behold us, the rich and the poor,
Dear Lord, in thy service draw near;
One consecrateth a precious coin,
One droppeth only a tear;
Look, Master, the love is here.
—Selected.
OUR WORK AND WORKERS.
Elder G. F. Watson has been transferred from Iowa to the Dakota field.
A new house of worship was dedicated at West Valley, N. Y., May 24, Elder J. W. Raymond officiating.
Brother W. W. Wheeler reports five converts at Centerville Station, N. Y. He is now conducting tent meetings at Summitville.
An interesting and helpful series of meetings are in progress at Kissimmee, Fla., conducted by Elder L. H. Crisler and Brother C. P. Whitford.
A church has been organized at Colman, Mich., with fourteen members. Arrangements are being perfected for the erection of a house of worship.
Elder J. O. Corliss and family, en route from Australia to America, were obliged to land at Plymouth, Eng., on account of the sickness of his daughter.
The Oklahoma Conference, which was organized two years ago, with 416 members, has about doubled its membership. Nine churches have been organized since last October.
In connection with a two-days meeting recently held at Charlotte, Mich., twenty-four persons were baptized and united with the church at that place and other churches not far distant.
Prof. E. A. Sutherland, of Walla Walla College, who attended the California state camp-meeting at Alameda, left for his home on the 11th inst. His labors at the meeting were much appreciated.
Elder W. A. Hennig, who was at St. Louis at the time of the recent great tornado, informs the Kansas City Record that, as far as he had ascertained, not one of our people suffered injury from the storm.
Meetings begun in the spring and a great prejudice, at Sioux Falls, South Dakota, have resulted in thirty-five converts and quite a general interest. Elder Luther Warren has been in charge of the work.
The Iowa Conference has chosen Elder C. Santee as president for the coming year. The former president, Elder E. G. Olsen, has been assigned to Scandinavian work of a general nature, by the General Conference Committee.
At Selton, Ont., May 9, as the congregation was singing the first hymn, “Stand Like the Brave,” an officer came to take Elders A. O. Burrill and P. M. Howe to jail. A sentence for Sunday labor had been hanging over them for several months.
Elder E. W. Farnsworth and wife, of College View, Neb., have been called by the Foreign Mission Board to labor in Australia. We learn that Elder L. A. Hoopes is to take the place in Union College made vacant by Elder Farnsworth’s retirement.
A young Japanese, named T. H. Okohira, was granted a ministerial license by the California Conference at its recent session. He has been doing good work in connection with the Japanese school in San Francisco, and will probably go to Japan as soon as arrangements are completed for opening a mission in that field.
Elder J. N. Loughborough, one of the oldest of Seventh-day Adventist pioneers now living, sailed for Europe May 27. He goes at the earnest solicitation of brethren across the water, who are anxious to know more about the rise and progress of the denomination, from one who can tell them more about it than any one else.
Elder A. J. Breed, now president of California Conference, after arranging for the season’s work in the conference, goes to the Upper Columbia camp-meeting, at Walla Walla, in his capacity of superintendent of district No. 6. After that meeting he will go to Montana for a short time, to look after the interests of the work in that growing field.
At Alden, N. Y., a good interest is reported by Elder George M. Ellis. Meetings were held in the Methodist Church. A discourse on the “Origin, History, and Destiny of Satan” was, by request, repeated to a large audience in a public hall, furnished free of charge. The interest was such as to call out a request for another address, and Brother Ellis responded with the subject, “God’s Eternal Purpose.”
Elder A. T. Jones, who is attending the general camp-meetings in the Pacific Coast states, spoke in the San Francisco church in the morning and in Oakland in the afternoon of Sabbath, June 13. His discourse in Oakland was from Rom. 14:12, “So then every one of us shall give account of himself to God.” On the day following (Sunday), he delivered an address at Metropolitan Temple, San Francisco, and in the evening started for Walla Walla, Wash.
CHURCH SERVICES.
This column of church services, especially in our larger towns and cities, will be printed from time to time as we have room, for the benefit of strangers who may read the SIGNS OF THE TIMES, or brethren passing through. We have found it necessary to condense in the smallest possible space. The word “Sabbath” always refers to the seventh day of the week. These services consist of Sabbath school, preaching, Bible study, missionary, and prayer meetings. The first Sabbath service is, with one exception (Detroit), Sabbath school. The first address is that of the church, or place of meeting; the second, if given, that of the pastor or clerk.
Oakland.—Cor. 12th and Brush Sts. Public services: Sunday at 7:30 P.M., Sabbath 9:30 and 11 A.M., Wednesday 7:30 P.M.
San Francisco.—914 Laguna St. Public services: Sunday 7:30 P.M., Sabbath 9:45 and 11 A.M., Thursday 7:30 P.M.
Los Angeles.—145 Carr St., bet. Main and Hill Sts. Public services: Sabbath 9:45 and 11 A.M., Tuesday 7:30 P.M., Thursday 7:30 P.M. Belle P. Baker, Clerk, 926 Hill St.
Sacramento.—G St. bet. 18th and 19th Sts. Public services: Sunday 7:30 P.M., Sabbath 10 and 11 A.M., Wednesday 7:30 P.M.
Pasadena.—Cor. of Summit Ave. and Mountain St. Public services: Sunday 7:30 P.M., Sabbath 10 and 11:30 A.M. O. S. Smyth, Clerk, Box 261.
San Diego.—Cor. 18th and G Sts. Public services: Sunday 7 P.M., Sabbath 9:45 and 11 A.M., Wednesday 7:30 P.M. Mary J. Dimock, Clerk, National City, Box 136.
Stockton.—Cor. Miner Ave. and Stanislaus St. Public services: Sabbath 10 and 11 A.M., Wednesday 2:30 P.M. H. S. Guilford, Elder.
Alameda.—Foresters’ Hall, cor. Santa Clara Ave. and Park St. Public services: Sabbath 10 and 11 A.M. and 2:45 P.M. H. F. Courter, Elder.
East Portland, Or.—Cor. 11th and East Everett Sts. Public services: Sabbath 10 and 11:30 A.M. and 7 P.M., Wednesday 7 P.M.
Tacoma, Wash.—2917 S. K St. Public services: Sabbath 10 and 11 A.M., Sunday 7:30 P.M. Arthur Lister, Clerk.
Washington, D. C.—On 8th bet. F and G Sts., N. E. Public services: Sabbath 10 and 11:15 A.M., Sunday 6 P.M. Wednesday 7:30 P.M.
Brooklyn, N. Y.—Wurzler’s Hall, 315 Washington St. near city post office. Public services: Sabbath 10 and 11 A.M.
Boston, Mass.—United Fellowship Hall, 1371 Washington St. Public services: Sabbath 10 and 11 A.M. George B. Wheeler, Pastor.
Worcester, Mass.—118 Austin St. Public services: Sabbath 10 and 11:15 A.M., Wednesday 7:30 P.M. F. C. Bee, Clerk, No. 6 Furnace St.
Providence, R. I.—Library Hall, room 6 Olneyville Square. Public services: Sabbath 1:30 and 3 P.M., Friday 7:30 P.M. Wm. H. Warfield, Clerk, 36 Bush St., Providence.
Hartford, Conn.—Hall at 302 Asylum St. Sabbath 2 and 3 P.M., Sunday 7:30 P.M. O. M. Hatch, Clerk.
Philadelphia, Penn.—Hall, 1722 N. Broad St. Public services: Sabbath 9:30 and 11:30 A.M., Sunday 7:30 P.M. E. A. Merrell, Pastor, 1787 Edgely St., north of Diamond.
Baltimore, Md.—Odd Fellows’ Hall, 1718 Frederick Ave. Public services: Sabbath 9:45 and 11 A.M., Sunday and Friday 7:45 P.M., Wednesday 7:30 P.M. John H. Hunt, Clerk.
Cleveland, Ohio.—249 Cedar Ave., bet. Sterling and Hayward. Public services: Sabbath 10 and 11 A.M. (sun time), Sunday 7:30 P.M., Wednesday 7:30 P.M. Willard H. Ashby, Pastor.
Louisville, Ky.—Markers’ Hall, cor. 17th and Main Sts. Public services: Sabbath 10 and 11 A.M., Sunday 7:30 P.M. J. W. Collie, Elder, 2431 West Broadway.
Detroit, Mich.—424 Trumbull Ave., bet. Perry and Bagley Sts. Public services: Sabbath 10 and 11:15 A.M., Sunday 7:30 P.M., Wednesday 7:30 P.M. H. M. Kenyon, Pastor.
Chicago, Ill.—On 46th St. bet. Michigan and Wabash Ave. Public services: Sabbath 9:30 and 11 A.M. and 3:30 P.M., Tuesday and Wednesday 7 P.M.
St. Paul, Minn.—On Wacouta bet. 8th and 9th. Public services: Sabbath 10 and 11 A.M., Sunday 7:30 P.M. H. F. Phelps, Pastor, 470 Martin St.
St. Louis, Mo.—2955 Sheridan Ave. Public services: Sabbath 10 and 11:30 A.M., Wednesday 7:45 P.M. Mary S. Yener, Clerk.
Kansas City, Mo.—Cor. 12th and Woodland Ave. Public services: Sabbath 10 and 11 A.M., Tuesday 7:45 P.M.
St. Joseph, Mo.—Cor. 15th and Locust Sts. Public services: Sabbath 10 and 11 A.M., Wednesday 7:30 P.M. Mrs. Harriet W. Talbert, Clerk.
Omaha, Neb.—Cor. 18th and Cumming Sts. Public services: Sabbath 10:15 and 11 A.M., Sunday 3 P.M. J. H. Rogers, Pastor, cor. 27th and Steward Sts.
Salt Lake City, Utah.—Room No. 30 East 4th S. St. Public services: Sabbath 10 and 11 A.M., Sunday 7:45 P.M., Wednesdays and Saturdays 7:45 P.M. J. M. Willoughby, Pastor, Water St., Waterloo, Salt Lake City.
New Orleans, La.—Perthian Hall, cor. 7th and Magazine Sts. Public services: Sabbath 10 and 11:15 A.M. J. E. Evans, Pastor, 1027 Delachaise St.
Jersey City, N. J.—Public services at church, 27 Oak St., Sabbath 10 and 11 A.M.; at hall, 242 Hancock Ave., Sabbath 2:30 and 3:30, Sunday 7:45 P.M. both places. Amos Mitchell, Elder.
Helena, Mont.—Public services: Sabbath, 10 and 11 A.M., 12:30 and 7:30 P.M. C. T. Shaffer, Leader.
Toledo, O.—11th St. Christian Church, bet. Jefferson and Madison Sts., near center of city. Public services: Sabbath, 10 and 11 A.M., Wednesday 7 P.M., at Mission parlors, 1211 Collingwood Ave. E. J. Van Horn, Pastor.
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Notice.
The next session of the Upper Columbia Conference and Tract Society of Seventh-day Adventists, will be held in Walla Walla, Washington, in connection with the annual camp-meeting, June 18 to 28. R. S. Donnell, Pres. U. C. Conference of S. D. A.
THE JUDGMENT
By John Nevins Andrews
By the late J. N. ANDREWS
The Events of the Judgment and their Order. Following are principal chapter headings: The Investigative Judgment, Examination of the Books, God the Father the Judge, Offices of Christ, Messages to the World, The Sanctuary in Heaven, The Crowning of Christ, The Executive Judgment, The Saints Sitting in Judgment. Bible Students’ Library No. 55. 136 pages. Paper covers. Price, 15 cents.
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THE SPIRIT OF GOD
By J. H. Waggoner
ITS OFFICES AND MANIFESTATIONS TO THE END OF THE CHRISTIAN ERA.
By Eld. J. H. Waggoner.
This is a brief but comprehensive argument on the solemn and important subject of the Spirit of God. Its chapters embrace the following heads: The Holy Spirit of Promise; The Power from on High; Circumcision of the heart; The Unity of the Faith; The Law and the Testimony; Try the Spirits; The Great Commission; Gifts in the Reformation; In the Present Century; Spirit of Prophecy Restored. These are subjects of vital importance to all and especially to those who are looking for the return of their Lord. 144 pp. Price, 15 cents.
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Abiding Sabbath and Lord’s Day
By Alonzo T. Jones
By ALONZO T. JONES
A pointed review of two prize essays which are, without doubt, the best contributions to the defense of Sunday as the Sabbath. Those desiring to find some $1,000 reasons for keeping the first day of the week will find them in this work. Bible Students’ Library No. 2. 173 pages. Paper covers. Price, 20 cents. Address
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THE ATONEMENT.
AN EXAMINATION OF
A REMEDIAL SYSTEM, IN THE LIGHT OF NATURE AND OF REVELATION.
BY ELD. J. H. WAGGONER.
THIRD EDITION, REVISED AND GREATLY ENLARGED.
This work is a critical and exhaustive treatise on the plan of salvation as revealed in the Scriptures, showing its harmony with the principles of justice and mercy, its consistency with reason, and its final results as affecting the destiny of the human race. 368 pp.; cloth, $1.00.
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Lesson I.—Sabbath, July 4, 1896.
THE INTRODUCTION.
“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that hath been made. In him was life; and the life was the light of men. And the Light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the Light, that all might believe through him. He was not the Light, but came that he might bear witness of the Light. There was the true Light, even the Light which lighteth every man, coming into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become children of God, even to them that believe on his name, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth. John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is become before me; for he was before me. For of his fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him.” John 1:1–18, R. V.
What was in the beginning?
Where was the Word?
What was the Word?
When was the Word with God?
How were all things made?
What was in him? What was it to men? Is it light to you?
Where does the light shine? With what result?
What man was sent from God? For what purpose?
What was the object of his witness-bearing?
Was he that Light? What was his work?
What does the true Light do?
Where was he? What was his relation to the world? Did the world recognize him?
To what did he come? Was he received?
What did he do for those who received him?
How were they born?
What change was experienced by the Word? Where did he dwell?
With what was he filled?
What was thus made visible?
What testimony did John bear concerning him?
What have we thus received?
What did Moses give? What came by Jesus Christ?
Has God himself been seen?
How has he been revealed?
NOTES.
1. THE object of writing the Gospel is twofold: to furnish ground for confidence that there was the incarnation of the divine nature in the person of Christ (that Jesus is the Christ, the Son of God, chapter 20:31), and that this incarnation has for its object to give eternal life to mankind (that believing we might have life through his name, Ib.). Life in Christ only, and life through Christ only, are leading thoughts in this Gospel, and they are suggested in this introduction (of verses 4 and 12).
2. VERSES 9–11.—The true Light has an influence upon all men. “Whenever they make an effort to reform, from a sincere desire to do right, it is the power of Christ that is drawing them. . . . The sinner may resist his love, may refuse to be drawn to Christ; but if he does not resist, he will be drawn to Jesus.” Verse 11 is also, and properly, rendered, “Unto his own possessions he came, and his own people did not receive him home.”—Rotherham. They who “receive him” are they “that believe on his name.” To receive him is to believe on his name. It is ours to receive him (Col. 2:6), and he is to bestow the “power” (“right or privilege,” margin). Christ took our nature by birth (Gal. 4:4), that we might take his nature (2 Peter 1:4) by birth (1 Peter 1:23).
3. VERSE 14.—“He clothed his divinity with humanity, that he might touch humanity; that his presence might be among us; that we might know that he is acquainted with all our trials and sympathizes with our griefs; that every son and daughter of Adam might understand that Jesus is the friend of sinners. He set up his tabernacle (see Revised Version, margin of verse 14) in the midst of our human encampment; he pitched his tent by the side of the tents of men, that he might dwell among us, and make us familiar with his divine character and life.” Thus was he true to his name, Immanuel. Matt. 1:23.
4. VERSE 14.—“Divinity needed humanity; for it required both the divine and the human to bring salvation to the world. Divinity needed humanity, that humanity might afford a channel of communication between God and man. So with the servants and messengers of Christ. Man needs a power outside of and beyond himself, to restore him to the likeness of God; but this does not make the human agency unessential. Humanity lays hold upon the divine power; Christ dwells in the heart by faith; and through co-operation with the divine, the power of man becomes efficient for good.”
5. VERSE 14.—Christ was a visible manifestation to the world of the glory of the Invisible One (Col. 1:15), and this thought runs through this Gospel (chapters 2:11; 7:18; 11:40; 17:22). The fifteenth verse may be regarded as a parenthesis, and the last clause may be rendered, “He who after me was coming, before me has advanced; because he was my Chief.”—Rotherham.
6. VERSE 14.—Grace appropriated becomes “a foundation for the bestowment of more grace;” or grace received becomes “a title and claim to new grace.” The law, which is the form of truth (Rom. 2:20), was given by Moses, but the truth itself (that is, the “reality” of the law in life) was in Christ (John 14:6). Christ reveals God (Matt. 11:27), not simply by words, but also by his life. Thus “he declares the invisible God, acts as his interpreter, gives expression to him, renders him cognizable to human faculties.” Thus is he the Word. He is able to reveal God fully, for “in the beginning was the Word, and the Word was with God, and the Word was God.”
