There are “term” difficulties besides those current among sinologues over the proper name for “God.” The obstacle exhibits itself in most heathen languages where missionaries are obliged to use words that distinctly do not convey the Christian meaning, and educating the people into their new definition, or resort to the other awkward method of introducing a new word, the definition of which must also be taught. No Hindu unaccustomed to missionary meaning would comprehend the theological terms he uses in the sense in which the missionary intends. Neither “sin,” “pardon,” or “heaven,” for instance, would be comprehended. Yet these terms must be used and elevated as Roman words, such as “sacrament,” or new words transferred into the speech, as “baptized” into English.
Both these methods are resorted to by missionaries according as circumstances indicate most likely to be helpful.
This line of annotation was suggested by the following received from Rev. Dr. J. H. De Forest, November 20, on the eve of his departure for Sendai, Japan, returning to his work in the American Board Mission:—
“A note in your December number, 1895, p. 958, tells of Miss Nott’s very natural experience with a Japanese lady—an experience which evidently she entirely misunderstands, as many others of us have done before getting a fair knowledge of the language. I was once at an examination of a schoolteacher for church-membership in Japan, and the question was asked, ‘Are you a sinner?’ He indignantly replied, ‘No.’ He was labored with, but resisted stoutly and with flushed face, until I asked him to please call and talk it over with me later on. At this talk I simply showed him a few of the commandments and of Christ’s precepts, and asked if he had always obeyed them; to which he frankly replied, ‘No.’ On asking if he felt regret at having failed to live up to a high standard, and if he realized his imperfections as something to be sorry for before his heavenly Father, he unhesitatingly said, ‘Yes.’”
“Now Miss Nott apparently does not know that in all pantheistic lands—I think all—the words for crime and sin are not differentiated. In other words, there is no word for sin in the Japanese or Chinese language. Miss Nott’s assertion that we are all sinners meant to the Japanese lady’s ear, unaccustomed probably to the Christian vocabulary, that she was a criminal; and the only polite way to take it was for her to laugh and exclaim, ‘I a criminal!’”
“So I never use that word ‘crime’ to a non-Christian in Japan. It is only in the churches that it can safely be used, tho of course it is now more widely understood.” —Missionary Review.
OUR WORK AND WORKERS.
A GOOD report comes from the Biblical institute held at Atlanta, Ga., which is now in the past, as it was designed to close on the 12th inst. Nearly all the laborers in District No. 2 (the Southern States east of the Mississippi River and Louisiana) were present, besides general laborers, including Elder O. A. Olsen part of the time, Elder Geo. E. Fifield, of New England conference, and Dr. Paulson, of Battle Creek, Mich.
ONE of our German churches in southern Russia, numbering about forty members, has been forbidden to assemble on the Sabbath. For violation of this order the whole church have been imprisoned twice, twenty-four hours each time, and four times they have been fined fifty cents each. They have also been threatened that, in case they do not pay the fine, everything they have will be sold.
THE managers of our London publishing house have replaced the engine recently seized by the authorities in satisfaction of fines imposed for allowing their female employees to work on Sunday. That is a strange law which deprives all females and boys under 18 years old of the privilege of working in factories unless they keep Sunday. An exception is made of Jews. There are many incongruities in connection with enforced Sunday observance.
IN connection with the last quarterly meeting at Sinclairville, N. Y., four persons were baptized by Elder J. B. Stow. The Baptist minister cordially proffered the use of the baptistry of his church, and the ordinance was administered at the close of the Baptist service on Sunday evening. A marked contrast to this courtesy was manifested at Lock Sheldrake, where the Baptists, aided by the pastor of another charge, made strenuous efforts to break up meetings held in a union church. The action of this church, however, may be partially accounted for in the fact that they had been doing nothing themselves for a number of years. Such an experience is well calculated to prepare the way for opposition to those who want to do something for the Master.
CYCLONE WASHER.
THE accompanying cut illustrates the Cyclone Washer, which we claim to be the best washing machine on the market.
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4. It will neither shrink nor swell, and, with care, will last a lifetime. It is a fine seller, because it will demonstrate all we claim for it.
Agents wanted everywhere. For particulars and circulars address Coon Bros., 137 South Washington Street, Battle Creek, Mich.
BATTLE CREEK, Mich., April 24, 1895.
MESSRS. COON BROS.: From the trial given the Cyclone Washer, I do not hesitate to say that it does its work in a most satisfactory way, and with the least labor and fatigue on the part of the operator, of any washing machine with which I am acquainted; and I would most heartily recommend it to any one who desires to lessen the labor and expedite the work incident to the family washing.
MRS. DR. KELLOGG.
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TEACHING TRUTH
By Mary Wood Allen
By Mary Wood Allen, M. D.
National Lecturer W. C. T. U.
A little brochure brimful of helpful suggestions to parents who wish to teach their children the truth in regard to the mystery of life.
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JESUS THE MESSIAH
“Take heed unto thyself; and unto the doctrine;” “that thy profiting may appear to all.”
18. And it came to pass, as he was alone praying, his disciples were with him; and he asked them, saying, Whom say the people that I am?
19. They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
20. He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
21. And he straitly charged them, and commanded them to tell no man that thing;
22. Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
23. And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
24. For whosoever will save his life shall lose it; but whosoever will lose his life for my sake, the same shall save it.
25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
27. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
(Memorize verses 23-56.)
Golden Text: “This is my beloved Son; hear him.” Luke 9:35.
SUGGESTIVE QUESTIONS.
(1) When Jesus and his disciples were alone, what question did he ask them? Verse 18. Note 1. (2) What was the answer of the disciples? Verse 19. (3) What further question did Jesus ask? Verse 20. Note 2. (4) What was Peter’s reply? Verse 20. (5) Then what did Jesus straitly charge them? Verse 21. Note 3. (6) What did he say would befall him? Verse 22. Note 4. (7) What must any one do in order to be a true disciple? Verse 23. Note 5. (8) What is the result of carelessness for his life? Verse 24. (9) What is the result of carelessness for the cause of Christ? Verse 24. (10) What is a man advantaged if he gain the whole world and finally be cast away? (11) What will finally be the result of being ashamed of Christ in this life? Verse 26. Note 6. (12) What glory will be displayed when14Christ comes again? (13) What would some of his disciples see before tasting death? Verse 27. (14) To what event did this statement refer? See note 7.
NOTES.
1. He was alone praying.—Nothing so emphasizes the necessity of personal communion with God as the example of Jesus. When he took upon himself our weak, sinful nature, he humbled himself in recognition of the fact that man must needs have the help of God in order to overcome both the inner temptations and the outward conflicts incident to life in human flesh and in a sinful world. If such an one as he must be often in secret prayer in order to be a personal overcomer and to carry on the Gospel work, surely no one else can expect to succeed without such help.
2. Whom say ye that I am?—This is the all-important question with each individual. No one can believe for another; no one can do another’s work. The question was probably asked as an introduction to the instruction the Lord was about to give concerning his coming, rejection, and crucifixion. The disciples held the erroneous view, common to all the Jews, that the Messiah was to be a temporal ruler; therefore they did not understand in whom they believed. Their belief in him was a false belief which he was desirous of correcting. There is to-day a prevalent idea among professed Christians that Christ must be recognized as a temporal ruler, thus making it clear that they do not really know him, and in their ignorance of who he is they stand just where the then ignorant twelve did. Thus the question is still pertinent, “Whom say ye that I am?” Are you sure that your belief concerning the Christ and his second advent is the true doctrine? It is not enough that we believe in a Messiah—the Jews all did that; but it is essential that we believe the truth concerning him.
3. He commanded them to tell no man.—Why?—Because they were not yet competent to do so intelligently. With their understanding of him they would no doubt misrepresent him. Even after his resurrection, he did not permit them to begin the promulgation of the Gospel until they were endued with the Holy Spirit on the day of Pentecost. Notwithstanding his declaration that his kingdom was not of this world, on the very day of his ascension they asked him, “Wilt thou at this time restore again the kingdom to Israel?” Acts 1:6. It is only by means of the Holy Spirit that men can understand the Scriptures, from which they must get a knowledge of the truth. Without the Holy Spirit to give an understanding of the truth, no man can intelligently preach the Gospel.
4. The Son of man must suffer.—This was the one thing the disciples did not understand. They were unable to comprehend the idea of the death and resurrection of the One who was to redeem Israel. They had not yet learned that the true Israel are the children of faith. Gal. 3:7. In the earlier part of his ministry Christ sent his twelve disciples and seventy others before him to prepare the people for his coming, and to work various miracles for the relief of the distressed. But the time had now come for them to be taught concerning his rejection, death, and resurrection. This they would not receive (Matt. 16:22), and therefore could not properly tell of his mission as the Christ.
5. Take up his cross daily.—There can be no high and noble character without daily self-denial. Whoever makes self first is necessarily mean and low. Hence God has made life full of opportunities to deny self for others. “Take up his cross daily, not merely on special occasions. The cross is the symbol of doing our duty, even at the cost of the most painful death. It is the emblem, not of mere suffering, but of suffering for the sake of Christ and his Gospel. Each one must take up his own cross. He must take it up voluntarily, not merely endure what is laid upon him. This is what changes the cross into a glory. The cross is a test whether we are disciples in deed and in truth or only seekers after the loaves and fishes.”—Peloubet.
6. Ashamed of me and of my words.—From a sense of common gratitude it would seem almost impossible that any human being could be ashamed of one who had given his life for him. It would seem almost impossible that the Saviour could contemplate such a possibility on the part of any of his creatures with other than feelings of loathing. But evidently he was moved with sorrow and pity that any could be so ungrateful. Yet such a condition is prevalent even among his own professed followers. This is shown on all sides by the desire to appear like the world, and the manifest dread of any distinguishing mark. However, while probation lasts, the loving Mediator is not ashamed to have the vilest sinner come to him and claim his notice, his friendship, yes, even the kinship of brother. But there will come a time, and that time “is near, even at the door,” when in the glory of his majesty he will be ashamed of all,—of every caste,—who have been ashamed of him, of his law, or of service in this world of sin.
7. In verse 27 reference is had to the scene on the mount of transfiguration, which took place about a week after the incident and instruction recorded in this lesson. During the time of the interview here recorded, Christ and his disciples were (according to Matt. 16:13) in the vicinity of Cesarea Philippi, which was situated at the eastern and principal source of the river Jordan. It was the most northern point in our Lord’s travels, and somewhere in this region, no doubt, was the mount of transfiguration, where was shown to Peter, James, and John a miniature representation of the kingdom of glory. Christ, the King, was transfigured before them, and there was Moses, a representative of those who will be resurrected (Jude 9) at the coming of Christ, and Elijah (2 Kings 2:9-12), representing those who will be translated at that time (see 1 Thess. 4:16, 17).
BABYLON THE GREAT
Lesson IX.—Sabbath, February 29, 1896.
BABYLON THE GREAT
REVIEW QUESTIONS.—(a) On what two great principles was the Reformation based? (b) Who was the author of these principles? (c) In the setting forth of these principles, what did the Protestant Reformation preach to the world? Rev. 14:6. (d) If these principles had been faithfully carried out, to what would they have led? Ans.—To unity in Christ, such as was manifest in the days of the apostles.
1. Did the Protestant Christians continue to hold to the Bible, and the Bible alone?
Ans.—They did not; they felt that creeds were necessary, that the Bible alone was not sufficient, and, therefore, creeds were formed. German Christians went no farther than Luther and Melancthon; Swiss Christians, no farther than Zwingli; the English divided between the thirty-nine articles and the Calvinistic Confession of Faith. Many other creeds have been formed since; and these creeds have, when practical tests came, been made the standard instead of God’s word. This wrought confusion—Babylon.
2. Did the various churches continue to protest against “the intrusion of the civil magistrate,” or a union of church and state?
Ans.—On the contrary, the principal bodies united with the state. The Lutheran Church became the state church in Germany, Norway, Sweden, Denmark, etc. State churches were established in Switzerland, France, England, and Scotland, in consequence of which many of those who were once persecuted became persecutors.
3. What does the historian say of the church previous to the Reformation?
Ans.—“If there is any doctrine that distinguishes Christianity from every other religion, it is its spirituality. A heavenly life brought down to man—such is its work; thus the opposition of the spirit of the Gospel to the spirit of the world was the great fact which signalized the entrance of Christianity among the nations. But what its founder had separated, had come together again; the church had fallen into the arms of the world; and by this criminal union it had been reduced to the deplorable condition in which we find it at the era of the Reformation.”—D’Aubigne, History of Reformation, book 14, p. 2.
4. What does he say of the Protestant churches, should they prove untrue to their principles?
Ans.—“If the Reformation, having attained a certain point, became untrue to its nature, began to parley and temporize with the world, and ceased thus to follow up the spiritual principle that it had so loudly proclaimed, it was faithless to God and to itself. Henceforth its decline was at hand. It is impossible for a society to prosper if it be unfaithful to the principles it lays down. Having abandoned what constituted its life, it can find naught but death.”—Id., par. 4, 5, 6.
5. What did he say of the Protestant churches after the Reformation began?
Ans.—“One portion of the reform was to seek the alliance of the world, and in this alliance find a destruction full of desolation. Another portion, looking up to God, was haughtily to reject the arm of the flesh, and by this very act of faith, secure a noble victory. If three centuries have gone astray, it is because they were unable to comprehend so holy and so solemn a lesson.”—Id., par. 8, 9, 10.
6. What does the Bible say of the condition of professed Christians in the last days? Matt. 24:12, 13. See also 2 Tim. 3:1–5.
7. What does it say of their relation to the world?
“Ye adulterers, know ye not that the friendship of the world is enmity with God? Whosoever therefore would be a friend of the world maketh himself an enemy of God.” James 4:4, R. V.
8. What have we learned in past lessons concerning the divided condition of professed Christians? Ans.—It is confusion—Babylon. See lesson 6 and note.
9. What testimony do eminent men in the professed churches bear as to the spiritual condition of modern Babylon?
Ans.—“Many of our congregations are conducted on the basis of social clubs. They are made centers of social influence. Membership is sought in order to advance one’s prospects in society, business, or politics. Preachers are called who know how to
“Smooth down the rugged text to ears polite,
And snugly keep damnation out of sight.”
The Sunday services are made the occasion of displaying the elegances of apparel in the latest fashions. If the ‘rules’ are read, it is to comply with the letter of the law, whose spirit has long since fled. The class-books are filled with names of unconverted men and women. Official members may be found in box, dress circle, and parquet of opera and theater. Communicants take in the races, and give and attend card parties and dances. The distinction between inside and outside is so obscure that men smile when asked to unite with the church, and sometimes tell us that they find the best men outside. The enforcement of the unmistakable letter of the discipline for a single year would cut our membership in half, bankrupt our missionary society, close our fashionable churches, paralyze our connectional interests, and leave our pastors and bishops unpaid and in distress. But the fact remains that one of two things must happen,—the discipline must purge the church, or God’s Holy Spirit will seek other organized agencies. The ax is laid at the root of the tree. The call is to repentance. God’s work must be done. If we are in the way, he will remove us.”—Bishop Moore, Editor of Western Christian Advocate (M. E.), Cincinnati, July 19, 1893.
“Are there no evidences at hand that seem to confirm the impression that the history of the church in the Roman Empire, in the fourth century, is repeating itself in the United States to-day?”
“The blandishments of the world are too much for human nature to withstand, and we see the sad spectacle of the great moral and religious activities of the church, drop down into the rut of the ordinary routine of business affairs, while her beautiful and glorious life is shorn of its spiritual power.”—The Hallowed Day, by Rev. George Guirey (Baptist), p. 20, Baker & Taylor Co., New York. Many other testimonies might be given. The above are characteristic of many more.
10. What prominent unscriptural dogma is held by all these professed churches? Ans.—The Sunday “Lord’s day,” or Sabbath.
11. What acknowledgment is made as to its origin?
Ans.—The following admission from the Christian Work (Presbyterian) is characteristic of what many others have said, who, as the Christian Work, hold to Sunday as the Sabbath, such as Mr. Gladstone, Canon Eyton, the late Dr. R. W. Dale, Prof. J. Henry Thayer, and others:—
“The church has set apart Sunday; but it might have utilized another day had it chosen to. Certainly it is futile to attempt to place Sunday, as we now have it, on a New Testament basis. Sunday did not become the definite worship day in which all work was forbidden until in the fourth century it was made so by government authority in conformity with the sentiment of the church.”—Christian Work, July 11, 1895.
12. To what source, then, must the professed Protestant churches seek in order to establish the Sunday sabbath? Ans.—Obviously to the state, the governments of earth.
13. Has the church appealed to the state for this purpose?
Ans.—It has repeatedly, through the American Sabbath Union, and other religio-political bodies. See “Rights of the People,” part 2, chap. 10.
14. What does the historian truthfully say will follow when the church forsakes the principles on which she was founded? See answer to question 4.
15. In turning from the word of God to the state, whom did Babylon forsake?
16. What follows her unlawful union with the governments of earth? Ans.—The fall of Babylon. Rev. 14:8. See note.
17. What does the Lord say of those who thus forsake him?
“Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin; that walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!” Isa. 30:1, 2.
18. What is the sure result of such union?
“Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.” “Now the Egyptians are men, and not God; and their horses flesh and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is helped shall fall down, and they all shall fall together.” Isa. 30:3; 31:3.
19. To whom instead of Christ does it give place in the temple of God?
“Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.” 2 Thess. 2:3, 4.
20. What lesson should we learn from this?
“Wherefore let him that thinketh he standeth take heed lest he fall.” 1 Cor. 10:12.
The second angel speaks of the professed people of God not as individuals, but as a body—Babylon—which has fallen, because of fornication with the world. The message comes to individuals, but of Babylon. This is the last part of the threefold fall of Babylon. When the early church departed from God, and imbibed pagan errors, she became Babylon. When she united with the state, she fell, and, as an organization, was the body of Christ no longer. While the Reformation churches held fast to the word, Christ was with them. When they crystallized their various errors into creeds, and endeavored thus to confine God’s word, they made themselves daughters of Babylon. When some of them united with the state, they fell, and God had to use other people, called out of Babylon to carry forward his work. Now among these very churches which came out of the second Babylon, confusion reigns; and now great Babylon, including the later daughters, is in adulterous union with the kings of earth, and is endeavoring to make that union stronger. God calls no church Babylon which holds to his word, and follows the light that shines from it, even though there are in its membership many who do not know Christ. When the controlling influence of a church is downward, it erects some other standard besides God’s word.
CHURCH SERVICES.
All of our churches, especially on this coast, who desire their regular weekly services announced in this column, may have it done by reporting through the proper officers.
San Francisco.—Church at 914 Laguna Street. Regular preaching services at 7:30 P.M. Sunday and 11 A.M. Sabbath. Sabbath school at 9:45 A.M. Prayer meeting Wednesday 7:30 P.M. Missionary meeting Thursday 7:30 P.M. Seats free.
Oakland.—Church at corner of Twelfth and Brush Streets. Regular preaching services or Bible study, Sunday at 7:30 P.M. and Sabbath at 11 A.M. Sabbath school at 9:30 A.M. Sabbath. Prayer and missionary meeting Wednesday at 7:30 P.M. All are cordially invited.
Chicago, Illinois.—Church on Forty-sixth Street between Michigan and Wabash Avenues. Sabbath school 9:30 A.M.; preaching service 11 A.M. Prayer meeting 3:30 P.M. every Sabbath, also Tuesday evening 7 P.M. Missionary meeting Thursday evening 7 P.M. All are cordially invited.
Los Angeles.—Church at 145 Carr Street, between Main and Hill Streets. Sabbath school on Sabbath at 9:45 A.M., and preaching service at 11 A.M. Prayer meeting Tuesday evening. Missionary meeting Thursday evening. All are welcome. 826 Hill Street.BELLE P. BAKER, Clerk.
East Portland, Oregon.—Church at corner of Eleventh and East Everett Streets. Services every Sabbath 11:30 A.M. Sabbath school 10 A.M. Missionary meeting evening after Sabbath 7 P.M. Prayer meeting every Wednesday evening 7 o’clock. All welcome. Seats free.
Washington, D. C.—Church on Eighth Street between F and G Streets, N. E. Regular preaching service at 11 A.M. Sabbaths, Sabbath school, 9:45 A.M. Sunday, 7:30 P.M., Bible study, Prayer meeting Friday at 7:30 P.M. All are welcome. H. W. HERRELL, Clerk.
St. Paul, Minn.—Church on Greenbriar Avenue, between Jenks and Clawson Streets. Regular preaching services on Sabbath at 11 A.M. Sabbath school at 9:45 A.M. Prayer meeting Tuesday evening at 7:45. All are cordially invited. NETTIE McSTAY, Clerk.
Kansas City, Mo.—Church on corner of Twelfth and Woodland Ave. Sabbath school at 10 A.M. and preaching service at 11 A.M. Missionary meeting Tuesday, 7:45 P.M. All are cordially invited.
Detroit, Mich.—Church at 424 Trumbull Ave., between Perry and Bagg Streets. Preaching Sabbath 10 A.M. Sabbath school 11:15 A.M. Prayer meeting Wednesday 7:30 P.M. Preaching Sunday 7:30 P.M. H. M. KENYON, Pastor.
Sacramento.—Church on G Street between Eighteenth and Nineteenth Streets. Regular services: Sabbath school at 10 A.M., preaching service at 11 A.M., Sunday at 7:30 P.M. Prayer and missionary meeting Wednesday evening at 7:30. Seats free. All are cordially invited.
Pasadena.—Church at corner of Summit Ave. and Mountain Street. Sabbath services every Sabbath at 11:30 A.M. Sabbath school 10 A.M. Prayer meeting every Sunday evening 7:30. Missionary meeting Tuesday 7:30 P.M. All are cordially invited. Box 261.O. B. SMYTH, Clerk.
Boston, Mass.—Church worships at United Fellowship Hall, 1371 Washington Street. Regular services: Sabbath school at 10 A.M., preaching at 11 A.M. All are welcome. GEORGE B. WHEELER, Pastor. Residence at 45 Waverley Street, Everett, Mass.
Louisville, Kentucky.—Church worships at Markers’ Hall, corner Seventeenth and Main Streets. Regular preaching services at 7:30 P.M. Sunday and 11 A.M. Sabbath. Sabbath school at 10 A.M. All are welcome. J. W. COLLIE, Pastor.Residence, 2141 West Broadway.
Cleveland, Ohio.—Church at 249 Cedar Ave., between Sterling and Hayward. Regular services as follows: Sabbath school at 10 A.M. (sun time). Preaching at 11 o’clock, also on Sunday evening at 7:30. Prayer meeting at 7:30 Wednesday evening. WILLARD H. SAXBY, Pastor.
St. Joseph, Missouri.—Church on corner of Fifteenth and Locust Streets. Sabbath school at 10 A.M. Church services at 11 A.M. Prayer and teachers’ meetings, Wednesday evening, 7:30. All are cordially invited to attend. MRS. HARRIET W. TALBERT, Clerk.
San Diego.—Church corner of Eighteenth and G Streets. Regular services at 11 A.M., Sabbath. Sabbath school at 9:45 A.M. Prayer meeting, Wednesday, 7:30 P.M. Missionary meeting, Sunday, 7 P.M. MARY J. DIMOCK, Clerk.National City, Box 196.
Stockton, Cal.—Church at corner of Miner Avenue and Stanislaus Street. Services every Sabbath (Saturday) at 11 A.M. Sabbath school at 10 A.M. Prayer and teachers’ meetings at 2:30 P.M. every Wednesday. H. S. GUILFORD, Elder.
Providence, R. I.—Church worships at Library Hall, room 6 Olneyville Square. Regular services: Sabbath school at 1:30 P.M.; Bible study and social service at 3 P.M.; prayer meeting every Friday evening at 7:30. All are welcome. WM. H. WARFIELD, Clerk.86 Bush Street, Providence.
Salt Lake City.—Church, room No. 30 East Fourth South Street. Sabbath school at 10 A.M.; services Sabbath at 11 A.M. and Sunday at 7:45 P.M.; prayer meeting at 7:45 Wednesday evening; missionary meeting 7:45 Saturday evening. All are cordially invited. J. M. WILLOUGHBY.Residence, Water Street, Waterloo, Salt Lake City.
Philadelphia, Pa.—Church worships at hall, 1722 N. Broad Street. Regular services: Sabbath school, 9:30 A.M.; preaching, Sabbath, 10:30 A.M., Sunday, 7:30 P.M. All are welcome. E. A. MERREL, Pastor.Residence 1737 Edgely St., north of Diamond.
Tacoma, Wash.—Church corner Sixteenth and K Streets, Sabbath service, 11 A.M.; Sabbath school, 10 A.M.; Sunday evening, 7:30; prayer and missionary meeting Wednesday evening 7:30. All are cordially invited. ARTHUR LISTER, Clerk.
Omaha, Neb.—Church corner Eighteenth and Cummings Streets. Sabbath school at 10:15 A.M., preaching at 11 A.M., and on Sunday at 3 P.M. J. H. ROGERS, Pastor.Residence cor. Twenty-seventh and Seward Streets.
Brooklyn, N. Y.—Church meets at Wurzler’s Hall, 315 Washington Street, near city post office. Regular services: Sabbath school, 10 A.M.; preaching, 11 A.M. All are cordially invited.
Kansas City, Kansas.—Church, room at Park Junction, cor. Fifth Street and Virginia Avenue. Regular services: Sabbath school at 10 A.M.; preaching at 11 A.M.; Christian Help Band, Wednesday at 2:30 P.M., and prayer meeting at 7 P.M.; Bible study at Mission, 721 Troop Avenue, Mondays, at 7 P.M. L. NEAL, Pastor.
Washington, D. C.—Church on Eighth Street, between F. and G. Streets, N. E. Regular preaching service at 11:15 A.M. Sabbaths. Sabbath School at 10 A.M.; missionary meeting 6 P.M. Sunday prayer meeting 7:30 P.M. Wednesday. All Welcome.
Hartford, Conn.—Regular services at Prohibition Hall, 91 Asylum Street: Sabbath school at 2 P.M.; preaching at 3 P.M., and Sunday evening at 7:30. O. M. HATCH, Clerk.
HOW TO GET GOOD BOOKS CHEAP
Special Offers to “Signs” Subscribers.
Steps to Christ.—By Mrs. E. G. White. This most valuable work has been published in six different languages in the United States alone, while chapters from it have been issued in tract form in some countries. Only those who have carefully read its contents can estimate its great worth. Neatly bound in cloth, 75c.
The Rights of the People.—An up-to-date pamphlet on religious liberty, and of permanent value for reference and study. Paper covers, 40c.
Testimony of History to Truth of the Scriptures.—By Geo. Rawlinson, M.D. An excellent and instructive pamphlet on recent archæological discoveries. Paper binding, 35c.
Dictionary of the Bible.—By Wm. Smith, LL.D. A very complete dictionary of the Bible, although small. 467 pages of closely written matter, well and attractively bound, Jewish calendar, map of Palestine, and other valuable features. Price, 85c.
Special Combination Offers.
The Signs of the Times one year, and “Steps to Christ” or “Bible Dictionary,” $1.50.
The Signs of the Times one year, and “Rights of the People,” or “Testimony of History to the Truth of Scripture,” $1.25.
