p. 236 | Signs of the Times, Vol. 22, No. 15. (4/9/1896)

A CHINESE IDEA.

A KIND of “National Reform” idea is reported to have come to the front in China. Of course it is a call to the government to establish religion. A Mr. Perkins, of Lin Ching, reports an antichristian document which has been presented to the emperor by a large number of scholars who are ambitious for an increase of scholastic degrees, as well as for a new impetus to Confucianism. He quotes as follows from the call for religious reform:—

“Found a religious department of education. The customs of our country are degenerating fast because we have no religious teachers. Thus it is that the depraved religions of foreign barbarians spring up and deceive our people. Every province is full of chapels, whilst we have only one temple in each county for our sage Confucius. Is not this painful? Let religious instruction be given in each county. Let all the charitable institutions help. Let all the unowned temples and charity guilds be made into temples of the Confucian religion, and thus make the people good, and stop the progress of strange doctrines. Let the most advanced students of Confucianism be called up by the emperor to the capital and given the Hanlin degree and funds to go abroad. If they succeed in establishing schools in foreign countries where are gathered 1,000 pupils, let

them be ennobled. Thus we shall take Confucianism, and with it civilize all the barbarians, and, under the cloak of preaching Confucianism, travel abroad and quickly learn the motives of the barbarians and extend the fame of our country.”

With reference to the suggestions in the foregoing appeal, Mr. Perkins comments as follows:—

“Here, then, is a plan for a Chinese Board of Missions. In spite of the painful fact that there is but one Confucian temple in each county, and ‘no religious teachers,’ everybody knows that the literary ranks are full of men who would be glad at short notice to become missionaries to the barbarians, and who only wait for the ‘outward call’ and the cash. But right here lies a formidable difficulty; for the emperor is known to be short both in cash and in credit. Under these circumstances it would seem fitting for these lovers of Confucianism and also of distant and scheming barbarians (who, by the way, have all the institutions called for in this petition, and many more), to open a subscription list among themselves, and give this society a start at least. But here again the above difficulty reappears, and tenfold stronger. No measure could be proposed so well calculated to extinguish enthusiasm suddenly and completely.”

“There is, however, one plan whose success ought speedily to follow its suggestion. This plan is the expansion of a remark said to have been made by a lady of means who was appealed to for a subscription toward an enterprise for converting the Jews. She declined, saying that she understood that the Jews were rich enough to convert themselves. So is it with many to-day who live in Boston, Chicago, and other leading cities. All they need to do to get a new cult and culture, directly imported from the one and only central kingdom, is to subscribe readily and liberally, and the thing is done. The men are ready. The signers of this petition all have the degree corresponding to the D.D. of western (but barbaric) lands, and those that come to you will have, if the emperor follows the suggestions quoted, far higher degrees than this.”

BUILDERS

By A. Allen John

BY A. ALLEN JOHN.

The world is the workshop, and builders we Are building for time or eternity; And the structures we rear, to have them stand, Must be built on the rock, not shifting sand.

Our tools are our voices, our limbs, and brain; And our work must be done on land and main. Let us build in time so, at last, that we May finish our work in eternity.

The great Master Builder supplies so free For his under workmen—to you and me— The stuff for our building, outlasting time, Whose worth is untold, its beauties sublime.

With a foundation broad, well laid, and sure, Let us build to-day with the good and pure, The faithful toilers of every clime, Who build for eternity, not for time.

Of wood, hay, and stubble, silver and gold, Let nothing be seen; for we have been told They will not endure the great burning day, When sin with its follies all pass away.

The earth swings to-day in a boundless mine, Which is full to the brim with God's sunshine, Gushing forth so free, it each day o'erflows As a balm for healing life's bitter woes.

Not the scorching heat, as by simoon borne, But as hurried zephyrs at early morn, The life-giving sunshine, with vernal show'rs, Which carpet the earth with greensward and flow'rs.

The words kindly spoken, the deeds of love To suffering ones, who in sorrows move, With mantle of charity for all Who in darkness falter, in weakness fall,

Like the wave-kissed gem of the crystal sea, Will sparkle through time and eternity; And the world and heaven at last will own Them as chippings from Christ, the corner-stone.

The time for our labors will not be long; The rose-bloom of health, the rapture of song, Will fade as the light with some setting sun, As we pass to rest, our earth work all done.

CHURCH SERVICES.

By Editor

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 6 and 7:30 P.M. Arthur Lister, Clerk.

Washington, D. C.—On 6th 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, 1971 Washington St. Public services: Sabbath 10 and 11 A.M. George B. Wheeler, Pastor, 45 Waverley St., Everett, Mass.

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.—Prohibition Hall, 91 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, 1737 Edgely St., north of Diamond.

Baltimore, Md.—Bowen’s 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. Saxby, 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, a stor, 2481 West Broadway.

Detroit, Mich.—424 Trumbull Ave., bet. Perry and Bagg 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 8:30 P.M., Tuesday and Wednesday 7 P.M.

St. Paul, Minn.—On Wacouta St., 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.

Kansas City, Kan.—Hall, Park Junction, cor. 5th St. and Virginia Ave. Public services: Sabbath 10 and 11 A.M., Wednesday 2:30 and 7 P.M., Bible study at Mission, 721 Troop Ave., Mondays 7 P.M. L. Neal, Pastor.

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 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.—Pythian Hall, cor. 7th and Magazine Sts. Public services: Sabbath 10 and 11:15 A.M. J. E. Evans, Pastor.

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.

OBJECT OF THE INCARNATION OF THE SON OF GOD

“Study to show thyself approved unto God.”

Lesson IV.—Sabbath, April 25, 1896.

OBJECT OF THE INCARNATION OF THE SON OF GOD.

Topics for review:—

(a) Name the divisions of the last lesson. (b) Give two texts that show the origin of death. (c) Who has the power of death, and how can that power be broken?

Divisions of the lesson: (1) The Word Made Flesh. (2) Christ’s Manhood and Divinity. (3) Christ Brought Life. (4) Death Abolished.

QUESTIONS.

THE WORD MADE FLESH.

1. What is said of Christ’s birth?

“But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” Gal. 4:4, 5.

2. What is the meaning of the expression “made under the law”? See note .

3. What power had Christ before he was born into this world?

“All things were made by him; and without him was not anything made that was made.” John 1:3.

“Who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him.” Col. 1:15, 16.

4. What did he do with this power when he came among men?

“Who, being originally in the form of God, counted it not a thing to be grasped to be on an equality with God, but emptied himself, taking the form of a bond-servant, becoming in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” Phil. 2:6–8, R. V., margin. See note .

5. What did he take when he came to this earth?

“Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil.” Heb. 2:14.

“And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.” John 1:14.

6. What kind of flesh did he take?

“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” Rom. 8:3.

7. What is said of the Word when it was made flesh? Ans.—Dwelt among men. See John 1:14; Heb. 2:16, 17.

CHRIST’S MANHOOD AND DIVINITY.

8. In what respect was the Incarnate Word subject to temptations?

“For we have not a High Priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Heb. 4:15.

9. How close was the union of the divine and human natures?

“And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.” John 1:14.

CHRIST BROUGHT LIFE.

10. What was in the living Word (Logos)?

“In him was life; and the life was the light of men.” Verse 4.

11. Then what was one of the principal objects Christ had in becoming flesh? See note .

12. What does he say of those who do not become partakers of him?

“Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” John 6:53.

13. Then can a man out of Christ live eternally? See note , last part.

14. If we follow the natural and proper sense of Christ’s declarations, to what conclusion will they lead us? See note .

DEATH ABOLISHED.

15. What has Christ abolished?

“But is now made manifest by the appearing of our Saviour

Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel.” 2 Tim. 1:10.

16. What did he come to destroy?

“He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” 1 John 3:8.

17. In what sense did he abolish death? See note .

18. What must take place before there can be a second death?—16.

NOTES.

ANNUAL MEETING OF STOCKHOLDERS OF HEALDSBURG COLLEGE.

By N. C. McClure; F. W. Howe

NOTICE is hereby given that the annual meeting of the Healdsburg College Corporation will be held on Monday, April 20, 1896, at 3 P.M., at the college building in Healdsburg, California, for the purpose of electing seven trustees for the term of one year, or until their successors are elected, for the purpose of amending the by-laws in respect to the date of the annual meeting, and for the transaction of other business that may be necessary.

It is especially desired that stockholders whose present residence is not certainly known to the secretary shall send in their names and addresses at once to the president of the college, in order to receive blanks for proxies. By order of the board of trustees. N. C. McCLURE, President. F. W. HOWE, Secretary.

NOTICE OF STOCKHOLDERS’ MEETING.

By Wm. Saunders; E. A. Chapman

The annual meeting of the stockholders of the Pacific Sabbatarian Association, a corporation, organized and existing under and by virtue of the laws of the state of California, will be held at the office of the company, corner of Twelfth and Castro Streets, in the city of Oakland, county of Alameda, state of California, on Tuesday, the 28th day of April, A. D. 1896, at 9:30 A.M., for the purpose of electing a board of nine directors, and transacting any other business that may properly come before the meeting. By order of

WM. SAUNDERS,

President of Pacific Sabbatarian Association.

E. A. CHAPMAN,

Secretary of Pacific Sabbatarian Association.

NOTICE OF STOCKHOLDERS’ MEETING.

By C. H. Jones; E. A. Chapman

THE annual meeting of the stockholders of the Pacific Press Publishing Company, a corporation, organized and existing under and by virtue of the laws of the state of California, will be held at the office of the company, corner of Twelfth and Castro Streets, in the city of Oakland, county of Alameda, state of California, on Monday, the 27th day of April, A.D. 1896, at 9:30 A.M., for the purpose of electing a board of seven directors, and transacting any other business that may properly come before the meeting. By order of

C. H. JONES,

President of Pacific Press Publishing Company.

E. A. CHAPMAN,

Secretary of Pacific Press Publishing Company.

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CYCLONE WASHER.

WOULD NOT TAKE ONE HUNDRED DOLLARS FOR IT.

KNAPP, Wis., March 4, 1896. Messrs. Coon Bros.—Gentlemen: Mrs. Petrie would not take one hundred dollars for her Cyclone Washer if she could not get another like it. Yours truly, H. PETRIE.

For particulars and circulars address, Coon Bros., 137 South Washington St., Battle Creek, Mich.

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INTERNATIONAL SUNDAY SCHOOL LESSON

“Take heed unto thyself; and unto the doctrine;” “that thy profiting may appear to all.”

Lesson IV.—Sunday, April 26, 1896.

The Rich Man and Lazarus.

Lesson Scripture, Luke 16:19–31.

19. THERE was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day;

20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores.

21. And desiring to be fed with the crumbs which fell from the rich man’s table; moreover the dogs came and licked his sores.

22. And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom; the rich man also died, and was buried;

23. And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

25. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.

26. And beside all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you can not; neither can they pass to us, that would come from thence.

27. Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house;

28. For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

29. Abraham saith unto him, They have Moses and the prophets; let them hear them.

30. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

(Memorize verses 25, 26.)

Golden Text: “Ye can not serve God and mammon.” Luke 16:13.

NOTE.—The lesson taught by the portion of chapter 16 included in the lesson scripture is the climax of the parable of the unjust steward, and the instruction following that parable. In that is shown the wisdom exercised by men in worldly affairs, and what may be gained by a purely worldly friendship and usage of the wealth of earth. Constant study in any line gives skill. “Practice makes perfect” is the common expression. The point is, however, that the most important of all are the true riches, the things of God, and if a skilful use of worldly riches brings worldly success, how much more will attention to the true riches develop skill in the use of divine things, and bring eternal success. This the hearers of Jesus had failed to see, as was manifested by certain practices which he condemned. See verses 14–18.

SUGGESTIVE QUESTIONS.

(1) How is the rich man described? Verse 19. Note 1. (2) Who was laid at his gate? Verse 20. Note 2. (3) What did the beggar desire? Verse 21. Note 3. (4) What attention only did he receive? Verse 21, last part. (5) What occurred to each of these men at death? Verses 22, 23. Note 4. (6) What is the rich man represented as saying? Verse 24. (7) What reply did Abraham make? Verse 25. Note 5. (8) What other reason was urged why the request of Dives could not be complied with? Verse 26. Note 6. (9) Then what request did the rich man prefer? Verses 27, 28. (10) How did Abraham reply? Verse 29. (11) What argument did the rich man put forward to support his request? Verse 30. (12) What answer did he receive? Verse 31. Note 7.

NOTES.

1. A certain rich man.—The name Dives, often given to this man, is simply the Latin for rich man, used in the Latin translation. Was clothed in purple. The form of the expression in the original shows that this was his habitual attire, and not a dress for a special occasion. Outer garments made of silk or wool, dyed purple, were worn by kings. The term purple included three colors: a deep violet; deep scarlet or crimson,—the Tyrian purple; the deep blue of the Mediterranean. “It was the royal color, and indicated pride as well as luxury. Wool of violet purple was sold at that time at the rate of $15 for the Roman pound.”—Edersheim. Fine linen. This was the under-garment, and was made from the byssus, or Egyptian flax. This linen was exceedingly soft and of dazzling whiteness, and, according to Pliny, has been sold for twice its weight in gold. Fared sumptuously, literally, “making merry in splendor.” The sin of the rich man consisted not in his riches themselves, but in the use he made of them. They were his god. Instead of using them to do good, they were used to promote his own selfish pleasure.

2. Lazarus.—The Greek name Lazarus comes from the Hebrew Eleazer (God helps), abbreviated by the rabbins to Leazar, and from this comes Lazarus. From his name in this parable comes the word lazar, “which in some form in every language of Europe designates a person infected with a filthy, pestilential disease.” He was laid at the gate, or outside entrance, where the rich man must see him, and would, if he were so disposed, have compassion for him. It is assumed, for the purpose of strong contrast, that the beggar was a righteous man. The circumstances which made him a beggar are not mentioned.

3. Desiring.—This is from the same word as “would fain” in Luke 15:16. He ardently longed for the crumbs which fell from the table.

4. Carried by the angels into Abraham’s bosom.—This scene and the conversations following are entirely allegorical. The story supposes all the parties brought into the narrative to have received their final reward. Abraham is supposedly in Paradise, as he was a righteous man; hence the righteous beggar is carried to his bosom. This shows that he was highly favored, as such a position,—at a feast, as is doubtless inferred,—is the choicest. See John 13:23. The rich man is in hell, and in torments. Between the two is an impassable gulf, yet they readily converse with each other. As an allegory it answers its purpose, which is to impress a lesson. It is not intended to reveal anything concerning a life or condition beyond the grave, as some have misapplied it. This we know from the testimony of Scripture regarding the condition of the dead, and final rewards. “The dead know not anything” (Eccl. 9:5, 10); in the very day man dies, “his thoughts perish” (Ps. 146:4); man lies down in death and sleeps the sleep of the dead till his change comes (Job 14:12, 14), which is the resurrection (Isa. 26:19; John 5:28, 29; 1 Cor. 15:52–55; 1 Thess. 4:16). There are two resurrections, one thousand years apart. At the first the righteous are raised and receive their reward (Luke 14:14; Rev. 20:6; 2 Tim. 4:8); at the second the wicked dead come forth to their reward, which is death in the lake of fire for their misdeeds (Rev. 20:5, first part, and verse 14; John 5:29). These texts are sufficient to show conclusively the allegorical nature of the events described in the lesson. The word “hell” is from hades, meaning the grave.

5. Good things, and . . . evil things.—It is the rule in this present world that the wicked flourish and receive their good things, which are worldly riches and pleasures, and the righteous receive persecutions. But the Lord takes note of this condition, and has spoken words of comfort to his people through his word. Job 21:7, 29, 30; Ps. 37:1–10; 92:7.

6. A great gulf.—This shows incidentally the irrevocable nature of the distribution of rewards. Death forever fixes character by cutting off any and all opportunities for its further development. There is no second probation, for in this life is presented to man the fullest opportunities to accept the Lord. Nothing could possibly be gained by a second probation for one who had in the meantime been wholly unconscious in the grave. So just before the Lord comes, after everything has been done for man that the infinite God can devise, and when the seven last plagues of his wrath are to be poured out on the wicked world, the decree of Rev. 22:11 goes forth: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.”

7. The one rose from the dead.—If one is willingly blind and indifferent to the message of the Lord, one raised from the dead as an evidence of the truth of the message and of the power of God would have no persuasive effect. This was shown during Jesus’ ministry. Lazarus, the brother of Martha and Mary, came forth from the dead in the sight of the Jews, but they sought to kill him, with Jesus (John 12:10, 11), and the crowning evidence of the resurrection of Jesus himself had no converting effect. The reason of this was that the only salvation possible to fallen man was through Jesus Christ, foretold by Moses and the prophets. To reject them was, and is, to reject salvation, and vice versa. So while they—those to whom Jesus was talking—professed outward adherence to the law and the prophets, in reality their teachings had no influence for good upon their lives; for in heart they coveted the wealth and pleasures of this world. And the lesson is just as applicable to-day. The question with every soul should be, Am I serving God, or am I serving the mammon of unrighteousness?

Continue reading: THE JUDGMENT