Revd. William Arthur, M. A., Engraved by W. Holl from a
Gracious Father, increase and maintain in us that faith which is the
substance of things hoped for, the evidence of things not seen. In the
exercise of it may we now come to Thee, believing that Thou art, and
that Thou art a rewarder of them that diligently seek Thee; and give us
to experience that they who seek the Lord shall not want any good. Hear
us for Jesus’ sake. Amen.
HYMN, or Psalm iv. 3-8.
Saviour, Jesus, from above!
Assist me with thy heavenly grace;
Empty my heart of earthly love,
And for thyself prepare the place.
While in this region here below,
No other good will I pursue;
I’ll bid this world of noise and show,
With all its glittering snares, adieu!
Henceforth may no profane delight
Divide this consecrated soul;
Possess it thou, who hast the right,
As Lord and Master of the whole.
Wealth, honour, pleasure, and what else
This short-enduring world can give,
Tempt as ye will my soul repels
To Christ alone resolved to live.
ACTS V. 1-16.
BUT a certain man named Ananias, with Sapphira his wife, sold a
possession, 2. And kept back part of the price, his wife also being
privy to it, and brought a certain part, and laid it at the apostles’
feet. 3. But Peter said, Ananias, why hath Satan filled thine heart to
lie to the Holy Ghost, and to keep back part of the price of the land?
4. Whiles it remained, was it not thine own? and after it was sold, was
it not in thine own power? why hast thou conceived this in thine heart?
Thou hast not lied unto men, but unto God.
5. And Ananias, hearing these words,
fell down, and gave up the ghost: and great fear came on all them that
heard these things. 6. And the young men arose, wound him up, and
carried him out, and buried him. 7. And it was about the space of three
hours after, when his wife, not knowing what was done, came in. 8. And
Peter answered unto her, Tell me whether ye sold the land for so much.
And she said, Yea, for so much. 9. Then Peter said unto her, How is it
that ye have agreed together to tempt the Spirit of the Lord? Behold,
the feet of them which have buried thy husband are at the door, and
shall carry thee out. 10. Then fell she down straightway at his feet,
and yielded up the ghost: and the young men came in, and found her dead,
and carrying her forth, buried her by her husband. 11. And great fear
came upon all the church, and as many as heard these things. 12. And by
the hands of the apostles were many signs and wonders wrought among the
people; (and they were all with one accord in Solomon’s porch. 13. And
of the rest durst no man join himself to them: but the people magnified
them. 14. And believers were the more added to the Lord, multitudes both
of men and women;) 15. Insomuch that they brought forth the sick into
the streets, and laid them on beds and couches, that at the least the
shadow of Peter passing by might overshadow some of them. 16. There came
also a multitude out of the cities round about unto Jerusalem, bringing
sick folks, and them which were vexed with unclean spirits: and they
were healed every one.
O THOU Holy One, Ancient of Days, God of our fathers, God of our
children, God of the first man, God of the eternity that is past, of the
moment that is now flitting, of the eternity to come -- we, the children
of time, adore Thee that it is permitted us to draw near to Thee, and
that we are not only allowed, but invited to come, and out of the depths
of our unworthiness to cry, Our Father. In the name of thy Son Jesus,
we seek thy pardon for every misspent moment, every misused faculty,
every opportunity neglected, every act of waywardness, in this our brief
but pregnant life. We seek thy pardon for every stain, every unholy and
unsanctified thought, which has this day defiled our souls. Thou
knowest where the world is, in the place that ought to belong to God
alone. May the light of thine eye, piercing earthly mists, set all the
objects within our souls before the view of our own conscience. May
that which is vile seem vile, that which is corrupt seem corrupt; and
may all things appear to us, not in our point of view, but as thou dost
see them. And O grant that now we may fall before Thee self-abhorring,
each knowing his own sin and feeling it, and repenting of it; each
penerated with the conviction that unless saved by the power of Christ
he must perish. Father of mercies, give us grace that we may know
whether our hearts are thine or held from Thee. May thine own light
shine upon every soul here present, and may the things of sense be kept
under by the revelations of thy Holy Spirit. Open our internal eye, and
let us feel the things that are spiritually discerned. Reveal them,
manifest them, make them known by thine evidence; give them substance,
give them reality, give them command and power over mind and heart, so
that none of us may remain indifferent, but that all, strengthened with
the Spirit’s might in the inner man, may resolve to serve Thee better
than ever. If any have hitherto been halting between two opinions, may
they now be induced to cast the die, and commit their souls in covenant
to God. If any have never yet seriously looked at the question of their
souls’ salvation, O that to-day, O that this moment, they may be brought
to Thee. Thou -- to whom one day is as a thousand years, Thou canst in
this passing moment work all the work of a saving change upon any heart
here. Bow down the heavens, and let thy glory appear, and bless us
throughout the rest of this day, and keep us unto eternal life.
And O Thou Mediator between God and man, look upon us, and send
thy Spirit to plead in us, and strive with us, and breathe through us;
and let the services of this sacred day be marked with extraordinary
power from on high. Touch the heart of hearers, touch that of
preachers. May the word come from the heart and go to the heart! may it
be manifestly sent by Thee -- not the word of man, but in truth the word
of God! Let the truths taught be according to thine oracles, and sent
by the power of thy Spirit. Bless all congregations, all preachers, all
hearers, and all Christian families. May thy work throughout the world
prosper day by day, week by week, with constant growth and blessed
increase, so that great may be the praise of the Lord, and great the joy
of the people, for the sake of Christ our Redeemer. Our Father, &c.
CHURCH IN THE HOUSE.
WE beseech of Thee, our heavenly Father, who hath sent thine eternal Son
into the world to save us from ignorance, guilt, and sin, so to
enlighten our minds and strengthen our faith that we may be truly taught
Thy will by Jesus Christ our prophet; receive the pardon of our sins and
have our persons and services accepted through Him, our only priest and
intercessor; and have our souls renewed and wholly governed by Him our
king; so that we may reign with Him as priests and kings for ever.
HYMN, or Psalm lxv. 4-5.
To him that in thy name believes,
Eternal life with thee is given;
Into himself he all receives,
Pardon, and holiness, and heaven.
The things unknown to feeble sense,
Unseen by reason’s glimmering ray,
With strong, commanding evidence,
Their heavenly origin display.
Faith lends its realizing light,
The clouds disperse, the shadows fly;
The Invisible appears in sight,
And God is seen by mortal eye.
HEBREWS XI. 23-40.
BY faith Moses, when he was born, was hid three months of his parents,
because they saw he was a proper child; and they were not afraid of the
king’s commandment. 24. By faith Moses, when he was come to years,
refused to be called the son of Pharaoh’s daughter; 25. Choosing rather
to suffer affliction with the people of God, than to enjoy the pleasures
of sin for a season; 26. Esteeming the reproach of Christ greater riches
than the treasures in Egypt: for he had respect unto the recompence of
the reward. 27. By faith he forsook Egypt, not fearing the wrath of the
king: for he endured, as seeing him who is invisible. 28. Through faith
he kept the passover, and the sprinkling of blood, lest he that
destroyed the first-born should touch them. 29. By faith they passed
through the Red Sea as by dry land; which the Egyptians assaying to do
were drowned. 30. By faith the walls of Jericho fell down, after they
were compassed about seven days. 31. By faith the harlot Rahab perished
not with them that believed not, when she had received the spies with
peace. 32. And what shall I say more? for the time would fail me to tell
of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also,
and Samuel, and of the prophets: 33. Who through faith subdued kingdoms,
wrought righteousness, obtained promises, stopped the mouths of lions,
34. Quenched the violence of fire, escaped the edge of the sword, out of
weakness were made strong, waxed valiant in fight, turned to flight the
armies of the aliens. 35. Women received back their dead raised to life
again: and others were tortured, not accepting deliverance; that they
might obtain a better resurrection: 36. And others had trial of cruel
mockings and scourgings, yea, moreover, of bonds and imprisonment: 37.
They were stoned, they were sawn asunder, were tempted, were slain with
the sword: they wandered about in sheepskins and goat skins; being
destitute, afflicted, tormented; 38. (Of whom the world was not worthy:)
they wandered in deserts, and in mountains, and in dens and caves of the
earth. 39. And these all, having obtained a good report through faith,
received not the promise: 40. God having provided some better thing for
us, that they without us should not be made perfect.
MARK XI. 21-23.
AND Peter, calling to remembrance, saith unto him, Master, behold, the
fig-tree which thou cursedest is withered away. 22. And Jesus answering
saith unto them, Have faith in God. 23. For verily I say unto you, That
whosoever shall say unto this mountain Be thou removed,
and be thou cast unto the sea; and shall not doubt in his heart, but
shall believe that those things which he saith shall come to pass; he
shall have whatsoever he saith.
“BY FAITH MOSES, WHEN HE WAS COME TO YEARS, REFUSED TO BE CALLED THE SON
OF PHARAOH’S DAUGHTER.” --Hebrews xi. 24.
NO incident in any ancient biography has left a trace on the history of
mankind so marked, as the one narrated in these few words. This must
strike the thinker of every school, the Christian, the Jew, the
Mahomedan, the Pagan; and even the poor infidel who believes nothing, in
looking up the stream of human events, must feel that the influence of
Moses has swayed the thought, the beliefs, the institutions, the laws,
the general conditions of mankind, far more than that of any other of
the ancients. And unlike theirs, this is an influence to which time
only adds fresh vigour, to which new races, tongues, and nations, are
every year contributing an extended range. One of the most elaborate
and searching critical historians of our day, at the beginning of his
labour, says, “History was born the night that Moses left Egypt.”
Suppose he had not left Egypt -- what then? Suppose he had consented to
be called the son of Pharaoh’s daughter, had lived in a palace, had died
on a royal couch, had been buried in a pyramid, and added one more
cartoon to the escutcheons of Egyptian notables -- what then? The
answer of the Christian is ready --- God would have raised up another
Moses to be the deliverer of the people -- a prophet like unto Him that
was to come. But for Him, to whom Moses was only a natural character,
and all which followed but the natural effect of natural causes -- what
must the answer be? It must be this -- Why, then, there would have been
no Exodus, no Passover, no Ten Commandments, no Sabbath, no Book of
Genesis, no Pentateuch, no Judges, no Prophets, no Hebrew nation, no
Psalms, no Messiah, no Chistian religion, no Bible. The world would
have been without any faith teaching the one God; and so far as the test
of experience indicates in this our nineteenth century mankind would
have stood represented by three types -- China, Africa, Fiji.
“By faith Moses, when he was come to years, refused to be called
the son of Pharaoh’s daughter.” In the spirit of inspiration Paul looks
at the distant horizon of human affairs, and sees the generations of men
come up in nebulous indistinctness, and, without ever being defined
individually to the eye, they set again in darkness, and reappear no
more. But out of this undistinguishable multitude stand forth a few
names, like the stars up in the high north which never set, though they
pale in the presence of the sun; and these names continue day after day,
and age after age, never setting, always shining, held in the firmament
of heaven, pouring a light down upon earth. How is it that these elders
obtained a good report? that, instead of perishing in the multitude,
they have received a true immortality, which illuminates their names
evermore, while mists cover those of other men? “By faith the elders
obtained a good report.” By faith they wrought deeds which God thought
worth recording. By faith they won a name which He has been pleased to
invest with some part of his own immortality. And among these comes
one, stepping out of a palace upon the stage of public affairs, and for
the first moment dressed in courtly robes; but what strikes Paul is
that, in the midst of princely opportunities, with his own hand he lays
off these robes -- choosing for himself to be nobody, and less than
nobody, because he has faith in God.
The subject before us then is --
The faith of Moses: its Power, its Trial, and its Victory.
What was the Power of the faith of Moses? This -- it was
the “evidence of things not seen.” It was “the substance of things
hoped for.” Man has three sorts of things to deal with -- those that he
can learn by his senses, by sight, feeling, and so on; those which he
can learn by his reason; and those, the most important of all, that must
be brought within range of reason by another faculty, and that is
faith. Faith is to the soul what sense is to the body; or more
properly, faith is, for knowing the moral and spiritual world, what
sense is for knowing the external world of matter. The one world is as
real as the other; we are made for both, and we belong to both, we live
in the midst of both, we are concerned with both, both are acting upon
us, and God has given us faculties for discerning both. We know cold or
hot, sweet or bitter, hard or soft, loud or musical, not by reason or by
faith, not by any mental or spiritual faculty, but through the organs of
sense; and we can never discern God, heaven, angels, spirit, right,
wrong, merely by the eye, the ear, or the reason. These are objects
that must be spiritually discerned, and for spiritual discernment the
soul has its faculties. As without the natural faculty of sight,
objects may be present, and yet cannot be seen; so God may be here, the
soul here, heaven here, the Saviour here, the guilt of sin here, and the
great tempter nigh, and yet not be perceived. In natural sight there is
no seeing without an object, an eye, and light. So in spiritual, the
objects are around us, the faculty in us, but until the light of the
blessed Spirit shines in upon the human spirit, the man knows not God,
knows not his own soul, knows not the world of spirits, knows not the
Saviour, knows not the tempter. Let that light shine, and conceptions
of things heard of give place to impressions of things discerned and
felt. The things are no longer ideas, names, doctrines; they are
realities, things and beings. Heaven is not a doctrine to a man that
believes, but a place real and near; hell is not a name to the man that
believes -- it is a prison; the devil is not an idea to him that
believes, but a great foe; the Saviour is not an idea to the man that
believes, but his Friend, his Redeemer, his Master, his Lord, his
Protector, his All in all; God is not a “notion” to him that believes,
any more than the sunlight is a conception to the child who is
endeavouring to explain it to his blind father. To the father it is but
a conception existing in his mind; to the boy it is a reality -- the
impression of it is pouring upon his eye; he cannot explain it; he feels
it, he knows it. So it is with the soul upon which God’s light has
shone and brought to view things that sense does not disclose, and
reason does not explain, but which the Spirit of grace makes manifest by
the medium of a simple trust in God.
Now, mark how this faith of Moses was realized. It was not a
conception of things unseen but an evidence of them; not a dim, misty
idea of things hoped for, but the substance of them: so that those
things, instead of floating before the eye of the soul in distant,
cloudy unimpressiveness, came right in upon the thoughts, and feelings,
and passions, with the force and incisiveness of a seal.
What did he realize? Look at the passage. First, he realized
the presence of God in the midst of men. “Choosing rather to suffer
affliction with the people” -- what people? Those poor wretches, those
brickmakers, daubed with mud, bowed with care and shame, the taskmaster
over their degraded gangs. Look at them, driven like sheep, and the
crack of the lash compelling them to work. Yet to Moses these are a
people! Not the people of Jacob, not the people of Joseph, good and
great man as he was, not even the people of grand old Abraham. But, by
the light that is within, the covenant of God makes itself seen among
them, and the presence of God is with them; they have his name, his
knowledge, and his worship. They are God’s people, and let all the
world say what it will, He is with them, and not with the world.
Then there was another human presence. Seated within halls of
polished granite; waited upon by princely retinues, with captains, and
poets, and sages at his feet; aloft above the ordinary level of human
greatness; invested with all power, speaker after the manner of men;
holding in his hand not only the political, but the domestic and mental
condition of his people; called a god, honoured as a god -- sits
Pharaoh, of all human potentates the most awe-inspiring and impulsive
then in the world. “Whom he would he slew, whom he would he kept alive;
and whom he would set up, and whom he would put down.” As to life, he
held it of no value; and when the wrath of the king was aroused, whether
against a man, a town, or a province, it brought destruction. Moses had
to look upon that presence, but he feared not the wrath of the king,
because “he endured as seeing Him that is invisible.” Over the throne he
saw a higher throne, above the sceptre a mightier sceptre; and, when the
word of Pharaoh commanded death or life, he knew that One was above him
in whose hand his breath was, and whose were all his ways. He realized
God in the presence of the king, and God in the presence of the
brickmakers, and O how that presence changed everything, and made the
glory of the throne-room dim, and the dishonours of the brickfield
bright! For God’s smile was here, and his frown there; and Moses felt
that his presence overruled all.
He also realized the glory of Christ in the midst of reproach:
“Esteeming the reproach of Christ greater riches than the treasures in
Egypt.” Mark, when he heard them reproached because they would not
worship the gods of Egypt, he did not consider the reproach merely in a
family or a national point of view. God had given them the promise that
it was out of their seed the Deliverer, the Messiah, should come. The
Lord had said it: it was settled, and, improbable as it might be, theirs
was the great inheritance, that of them, as pertaining to the flesh,
Christ should come; and therefore, come what might, that Hebrew people
was to be preserved, the line was never to be broken until the world had
seen the world’s Redeemer through that line brought forth. So, that as
to us, through eighteen hundred years that are past, faith brings up
Christ as the glory, and the beauty, and the strength, and the salvation
of men; so to Moses, through the years that were yet to come, faith
brought up Christ to view, and he felt that it was only in being a
Hebrew he could range himself on his side, and be one to bear part in
preparing for the glory of his kingdom.
Further, he realized heavenly reward in the presence of earthly
allurements. “He had respect unto the recompence of the reward.” He
saw the treasures in Egypt, he saw and felt the bitterness of reproach,
he saw the countenances of haughty soldiers and sneering wits; but he
had another eye. He was not dependent for all he knew on what his eyes
and ears showed him. We read in our English version, “He had respect
unto the recompence of the reward:” the meaning is, He looked up, looked
away, to the recompence of the reward. He not only looked at these
things, but at those -- not only felt these, but felt those. Like Paul,
“he looked not at the things which are seen, but at the things which are
not seen.” When the spirit is illuminated, divine things are brought
within view. He looked up: he knew what pleasure was, he did not
undervalue it, but then it was not eternal. He knew what wealth was;
but he knew that presently he should be in a world where riches are not
counted in diamonds and emeralds, and gold and silver, but in grace, in
the love of God, and love of our neighbor. He knew what reproach was --
he did not seek it; he knew what affliction was -- he would not make it
for himself: but then these things were not to last for ever; he would
soon be “where the wicked cease from troubling, and the weary are at
rest.” He looked at those things -- he looked at these: and the one was
substance, the other temporal; the one was made for him, and he made for
it -- it would surround him for ever and ever, through all the changes
of his never-ending life. As for the other it affected but the
pilgrim-state, would last but while he was on his way home. He thought
of the trouble of the journey; but he wanted a good home -- a home where
he should rest through countless ages.
This, then, was the Power of his faith; it saw,
discerned, felt, was conscious of, that world which sense does not bring
to view. It counteracted the influence wielded by sense when it alone
brings perceptions to the human soul; predominating over the senses and
subduing them, causing the material, mortal, perishable members
wherewith man is provided, to take the place, not of masters, enslaving
and binding his immortal spirit, but of servants, obeying it for
temporal purposes, acknowledging it as their authority and power, as it
acknowledges and looks up to the Spirit of the Lord. Faith realizes God
in the presence of men, whether afflicted or exalted -- realizes Christ
in the midst of all the trials and reproach of his church and people --
realizes heaven under all the baits of sin and threats of persecution.
Now as to the Trial of this faith. -- It came upon Moses
in a strange form. He must either break with the people of God, be
false to his own conscience, or refuse to be called the son of Pharaoh’s
daughter. When did the trial come? Not when he was a child, not when a
mere youth, when he might easily have been carried away by affection for
his mother; but “when he was come to years,” forty years old,
sufficiently versed in the world to have escaped from the influence of
home. He had tasted of the pleasures of life -- tasted of pride, tasted
of power, tasted of fame. He was old enough to have a prospect of long
life before him; just at the time when his past reputation was beginning
to bud into future power and renown. And now it came into his heart to
visit his brethren, and to look upon their burdens. In his own
narrative he tells us wonderfully little; and of that, some not to his
own credit. All we know is this, that God made known to him that he was
the instrument whom He had chosen to be the deliverer of his people, and
that in order to do it he must visit his brethren and look upon their
burdens -- must go out from the palace, leave the court circle,
compromise his position, and identify himself with the cares, and toils,
and shame of Israel. We know no more than that God made that known: he
was called to that sacrifice.
Few things make sin appear so justifiable to a man as when he
thinks it certain “nobody was ever tempted like me.” We often think, if
we can say that, it is often right to do wrong. Moses might have said,
“It is no fault of mine that I became the son of Pharaoh’s daughter; it
is no fault of mine that I found myself in a palace, waited upon by a
retinue of courtly servants, found the greatest men of the nation
crowding to do me honour, found the guards and the officers paying
reverence to me, found the whole court proud of my acquaintance and the
whole nation looking up to me; it is no fault of mine that my name was
written among the princes of the blood, and that I stood near to the
throne: it came upon me -- I did not seek it. And, now that I have been
raised to that position, why must I forego it all? Why must I do what
never was required of any human being before? If I am to deliver the
people -- might it not be done in some other way? Might not Providence
bring me to the throne, and then I could break their yoke and set them
free, and even make them masters of the Egyptians? Would not that be a
grander thing than taking them away to a little country like Palestine?
There never was a trial like this.” That is true, but he saw “Him that
is invisible.” God said, “This is thy work,” and God is Master. He has
a right to appoint what he pleases.
It tried his faith by the love of pleasure. It is easy for you
and me to think of Moses as elevated far above human frailty. But he
was not. He had sat at the royal table, had been dressed in royal
robes, had been waited upon by princely attendants, had received the
acclaims of the people, had felt the charms of the court, the
fascinations of the camp, the dangers of struggle, and the pleasures of
victory. All these were awaiting him, wooing him to taste their
delights. Bright eyes were longing for the admiration of the young
prince, men versed in pleasure were ready to minister to every appetite,
to regale every taste, rowers proud to speed him on the river, horsemen
to guide him in the chase, singers to fill his chambers with mirth,
poets to set his deeds to numbers. But God said, Not these things, but
affliction with the people of God for thee! It was hard, but it was
duty, and must be done.
It tried him by the love of riches. He had already a princely
fortune, and what he might have who could tell? He had seen “the
treasures in Egypt” -- those stores of costly gems of rarest beauty.
You remember that when our own great eastern conqueror, Clive, was
accused in Parliament of having amassed too much during the period of
his conquests, he boldly said, “Why, when I think of that treasure, and
see the hills of gold and silver here, and the jewels there, I declare I
am astonished at my own moderation.” Conceive then of this young
prince, walking through the treasure-houses, and then going up to a
pinnacle of the palace, and looking abroad upon the land and thinking,
It may all be mine one day; and then feeling, Must I give it up, and go
to be I know not what -- perhaps a brickmaker, perhaps to spend my whole
life in the desert, and never have a house to call my own, or a roof to
cover me? Must I? “Yes, yes, you must!” that is God’s appointment.
It tried him by an appeal to pride. There were many great names
at that time in the world, many lordly families, many dynasties called
illustrious, but they were as nothing compared with Pharaoh. He was at
the summit of human greatness, and Moses was the son of Pharaoh’s
daughter. How many kings would have given their kingdom for that name!
And was he to come down to the level of that man there in the mud, or
perhaps see the very man that had bent upon his knees asking of him a
favour, standing over him with the lash of the taskmaster? No, he might
have said, flesh and blood cannot bear it. And flesh and blood could
not have borne it. It was not flesh and blood; it was the Spirit of God
working upon the spirit of man that alone could have rendered it
It tried him by an appeal to ambition. He was now a prince --
he might be a king. He might: we have not scriptural authority for
saying that he was the heir to the kingdom, but he knew what he was, and
others knew it too. He was a prince already, and he was not a butterfly
of the palace, but a man “mighty in word and deed.” He had done things
that the prompt men of action and the brave men of battle delighted to
tell. He was not a mere man of action, but was mighty in word -- one of
those that think things at which others wonder, and say things to which
others eagerly listen -- one who, by simple intellectual preeminence,
must in any council sit as king. There was no man there like Moses. He
had that in him which would have made him not only a Pharaoh, but such a
Pharaoh as never had reigned -- greater, wiser, brighter, stronger of
hand, grander in purpose, mightier in renown, more illustrious in every
respect, than any that had gone before him. O, if one could see that
young man, standing and looking at the two views before him, and saying,
“Must I come to this? If I remain, that old Nile which one day saw me
floating upon its waves an outcast child, will see me another day coming
down in power and state from greater heights than ever Pharaoh ascended
to; and never barge so glorious as shall be that one; and what music and
banners before and what a following behind, and what an acclaim from
either bank, that will not merely make the old Nile roll along the name
of Moses, but will carry it back to he Arabian and Libyan shores, and
the bluff rocks and the sands will ring as they have never rung before
with the name of king or conqueror.” And this is no mere conjecture.
He must have had such visions: he could not have been in that position
without them -- the heart and the tempter were the same then as now.
And must he turn his back on it all?
It tried him by an appeal to his generosity. What! refuse to be
called the son of Pharaoh’s daughter? Did she not find thee an outcast
in the river, and deliver thee from certain and speedy death? And was
it not she who had thee nursed by thine own mother? Was it not she who
made thee a prince, and caused thee to have the best education the world
could give -- who gave thee the proudest name that human lips could
utter? Has she not identified her honour with thine? And now when
there is reason to believe that the future would justify her favour, art
thou to turn upon her and make every one who was jealous of her favour
for the young Hebrew, point at her and reproach her? “Ah, the dog has
turned to his vomit again. You thought to make a prince of him, but he
was a Jew, and you could make nothing but a Jew of him. He was born a
slave, and he has gone back to the degradation from which you tried to
raise him.” To a man like Moses this part of the trial would cut more
keenly than any other. O Lord, he might have said, call me not to
this! But God did call him to it: it was to be done. And there he
stood -- all, all these forces drawing upon one side; on the other, God,
heaven, Christ, eternity. But God is more than man, heaven more than
earth, Christ more than all suffering, and eternity more than life
itself. Faith gained the victory.
The Victory is traceable, first in the thoughts of
Moses, then in his will, then in his actions. Mark how
the different operations are shown: -- First, in his thoughts, in his
views of things -- “Esteeming the reproach of Christ greater riches than
the treasures in Egypt.” His mind was brought to that state that
enabled him to form such and estimate of things as made reproach appear
better than the treasures of Egypt; made affliction with the people of
God better than the pleasures of sin for a season. Of course, we judge
according as we see. If a man looks at jewels and bits of glass in the
dark, he will not make any great distinction between them; how different
if he looks at them in the light! So when a man looks at riches, solid
gold and solid silver, and houses and furniture, and good food and good
clothes, and friends, and everything the world can give, merely in the
light of the dim earthly eye, they look very substantial and precious;
but when the heavenly light comes they fade! I do not mean that their
value diminishes -- their real value is quite as great to the man that
has faith as to him that has not. The difference is this -- he takes
the glass for glass, he does not take it for diamond. He knows that it
is not diamond, that it will not do the work of diamond, will not bring
its price. And so, when the enlightening power of the Spirit is upon
man, then earthly riches and earthly cares have their just weight and
value assigned them, but brighter, purer, more precious things, are set
beside them, and in comparison with these they seem, not nothing, but
next to nothing. Seeing these greater riches, man says, If in all my
life I have nothing but poverty and shame, and yet have Christ, I am a
richer man. I gain a crown that never fades, and lose a toy that may
not last a year. Yes, I will count the very loss gain. That is the
state of mind to which a thorough manifestation of unseen things to the
soul by faith acting upon the judgment will bring man. Now without this
there is no foundation for any Christian choice. Our will can never be
carried uness our convictions are carried. Just in proportion as our
perception of spiritual realities is clear, so will our convictions be;
and then, when our convictions are firm, the will is impelled to
choose. A man may have a conviction of what is right, and not choose to
follow it; but man never chooses the right in preference to the wrong
without a clear perception of its superior worth. First Moses had this
conviction; he concluded that the reproach of Christ represented more
real value than the treasures in Egypt, and then came the choice.
He chose “rather to suffer affliction.” No doubt he would
rather have avoided the affliction: he was like you and me; he would
rather have escaped it. But the case was thus -- either he must take
the affliction and Christ, or turn away from both Christ and the
affliction. Therefore he chose “rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season.”
Wonderful moment in the history of that soul, and of our race, when his
heart heaved with the firm resolve, “I will go and visit my brethren!”
The choice being made, the action followed; he “refused to be
called the son of Pharaoh’s daughter.” This is not always the case. Ah,
some of us, perhaps, could tell of one who advanced so far as to make up
his mind, and say, “I will do it;” but when it came to the actual point
of doing he thought, “Not this time, I will wait for another
opportunity.” How different with Moses! He “refused to be called the
son of Pharaoh’s daughter.” That was the crowning act that sealed the
As to the effects of this decision. Well, upon Moses the
first effect was simply one of sacrifice. He had to take a last look
at the palace; to gaze upon the court, and say to himself, I shall never
be in this circle again. He had to pass the guards, and, as they
saluted, to feel, They will never do honour to me more. And one can see
him as he crossed the line between the green land of Egypt and the
desert; and then as he went up that barren hill, without a tree or a
shrub, without a solitary goat upon it, and from the height looked upon
the valley of the Nile, as the sun set behind the river, city, pyramids,
and palm trees, he would seem to hear a voice saying, Come back, Moses,
greatest of the Pharaohs! Come and have a pyramid grander than that of
Cheops! And then he turned to the desert, and for forty years had not a
roof to cover him, nothing but a herdsman’s tent, not one courtly
banquet; the fierce heat of Sinai by day, by night the calm clear sky,
and in winter-time the piercing frost.
O, it was sacrifice. If any one had gone to the palace, and
taken some old courtier, and said, Do you remember Moses, that used to
be in the palace nearly forty years ago? Yes, he would have said, of
course, every one remembers him; there never was such a youth; he might
have been king, but he threw himself away. He had some religious fancy
about the Messiah coming from the Hebrews, and that he must return to
them; he is buried somewhere in the desert. And so it was. Up to the
time of his death he never had a house of his own, never had a foot of
land, and never knew what a day’s ease was.
And God may call us to sacrifice we know not what. We have not
a palace nor a princedom to give up; but we have our own little world,
and it may be large enough to hold us from Christ. Give it up, give it
up, no matter at what sacrifice.
But, then, if the effect was sacrifice it was also moral glory.
The old man that I have mentioned -- and it is not an imaginary thing,
such a thing must have taken place -- said, He has thrown himself away.
Ah! wait a little while: the day will come when Moses will cross the
threshold of that palace once more. The guards do not salute him, but
their hearts tremble. The attendants do not prostrate themselves, but
they look as they never looked before; while in all that circle only one
head is erect with the consciousness of truth and power; and even
Pharaoh becomes suppliant, and asks Moses to pray to God that the plague
may cease. Look at that scene! God knows how to bring such things
about; and if we sacrifice all for him, he will in his own way do all
I said Moses might have had a pyramid -- might have been laid in
one of those houses of glory on which the eastern kings spent the
treasures and talent of a lifetime to prepare for their burial. Well,
he never had: --
“No man dug his sepulchre, and no man saw it e’er;
’Twas the angels of God upturned the sod, and laid the dead man there.”
All the stately history of the East never reared a tomb so often read of
spoken of, and envied, as the unknown grave wherein the body of Moses
was laid to await the coming of Christ. And in that grave unseen by
human eye, in the land of Moab, over against Bethpeor, he has lain
covered with a glory and sending forth an influence that never proceeded
from the tomb of king, of poet, or of hero. And every day of every year
his name grows greater, stronger, brighter; new tongues repeat his
story, new churches read his words. And Pharaoh now lives only in the
history of Moses; and men know and care about him, and all his great
courtiers and captains, nothing whatever but what is connected with the
history of him who in their view threw himself away.
Did we judge of Moses’ triumph by the ordinary standard of human
glory, why, we should say, what is all the glory of the kings, of the
poets, of the soldiers of any nation in comparison with this? for once
they are named, quoted, or remembered, Moses is a hundred times. And
why does God give it? When the Hindoo look up into the sky and see the
bright streak called the Milky Way, and then look down upon the earth
and see the great Ganges, they say it is the continuation of that river
up in heaven, which passes from the sky by the Himalayas, and runs upon
the earth. We see the streams of terrestrial glory, the name, renown,
and character, which God has given to his servant Moses; and this is but
a dim reflection of an ever-rolling, ever-widening, ever-brightening
stream of glory in the skies.
Would we seek this glory? Would we make it our own? Would we
lay hold on eternal life? If so, we may, “without money and without
price,” without delay, in this place, for Christ is here. Are we ready
to become his children, to ask him to be our Master? Let us lift up our
hearts and say, O thou that art life, and wealth, and glory, all in one,
take us, pardon us, and make us thine; and let the covenant stand
between Thee and us for ever. -- WILLIAM ARTHUR, M.A.
THE CHILDREN’S SERVICE.
OF THE BOY WHO HAD DREAMS THAT CAME TRUE.
THE mother of the boy about whom I wish now to tell you, had been
married for some years before God gave her a babe to take care of. At
last her heart was made very glad by getting this child. She had prayed
to God for a son, and he gave her one who lived to be a great and good
man. But his mother did not see his greatness on earth. She had
another little boy some time afterwards, and then she died. The names
of the two little brothers were Joseph and Benjamin, and you may be sure
that their father Jacob was the more fond of them both that their
mother, whom he had loved very dearly, was dead. As Joseph grew up,
too, he proved a good, wise child, which made him still dearer to his
father’s heart. He had a number of brothers born to his father by other
wives (for in those days having more wives than one, though against
God’s first law, was allowed), and the boy was often with them in the
fields keeping the sheep and cattle. When there, he used to see the bad
conduct of his elder brothers, and when he went home he would tell his
father of it. This grieved their father, but it made the little boy
more than ever dear to him The rest of Jacob’s sons soon saw this great
liking for Joseph, and their father made it yet plainer by acts of
special favour to him. In particular, he made him a coat of different
coulours, pretty and gay to look at, and liked to have him wear it. But
while it made the father happy, it made the brothers very angry, to see
it; and they carried their feelings so far that they began to hate
Joseph, and used to speak very harshly to him, though he was but young
After a time a strange thing happened which added to the anger
of the elder brothers. You know what it is to dream. You have often
dreamed no doubt; sometimes of pleasant and sometimes of painful
things. Generally it has happened that you fancied in your sleep scenes
and occurrences like those when awake; for the wise man says that “a
dream cometh of the multitude of business.” It was the same long ago as
to most dreams. But it pleased God
In some cases to send dreams that were meant to show things to come.
People then had not a Bible to guide them, and God often gave directions
by visions, and voices, and dreams. So he was pleased to speak to
Joseph in prophetic sights given him in sleep. The sights he had were
these: -- He thought that he was in the harvest fields along with his
brothers, and they were all binding sheaves, when, behold, the sheaf he
had just bound rose from the ground, and stood straight up, and then his
brothers’ sheaves rose too and came round about his, and bowed before
it. Again, he thought he was standing and looking up to the sky, when
he seemed to see the sun and the moon and eleven stars of brightness
coming and saluting him. I do not know whether he had any idea himself
what those strange dreams cold mean, but at least he thought them
curious, and he told them to his brothers and his father. They guessed
very readily that the meaning of the dreams was that Joseph was to be
greater than them all, and the brothers were extremely angry, and could
not bear to hear him. Even his father rebuked him, as if his dreams
showed him to be proud; but he was much struck with them for all that,
and often turned them over in his mind. He thought they must surely be
from God, though it appeared very unlikely that what seemed to be their
meaning could ever come to pass.
It was not very long before he was made quite to think that they
never could have fulfilment. Shepherds of those times in the East often
had to take their flocks a long way from their tents, in order to get
sufficient grass, and Jacob’s sons had been away for a while on this
errand, when one day he said to Joseph, Go, and see your brothers, and
bring me word whether they are all well. So the youth left his father,
and started on his journey to the place where Jacob supposed his sons
then to be. But when he came to the place, he could not find them. So
he wandered about till a man met him who could tell him that his
brothers had lately gone to another place. Very glad to know this, he
hastened after them, and before long they saw him coming across the
country, with his coat of colours on. Then very wicked thoughts came
into their mind, and they said with hate and scorn in their hearts, See
this dreamer! Come and let us kill him, and throw him into a pit, and
tell our father that the lions have torn him, and we shall see what his
dreams will come to. One of them however, was shocked at their
proposal, and thought of a plan to save them. He said, Do not let us
lay our hands on him to shed his blood, but cast him into the deep pit
near by, and let him die there. His purpose was to go afterwards and
take him out of the pit, and take him back to his father. The cruel
brothers agreed to take this course, and when Joseph came to them, with
his father’s love, and inquiries about their health, they laid rough
hold of him, and took off his gay coat, and though he cried to them to
spare him, they cast him into the pit. They saw his bitter distress,
but they did not mind it; a brother’s prayers and tears could not move
the hearts which envy had hardened. So callous were they, that after
they had done the cruel deed, they sat down to meat as if they had been
doing no evil. Reuben, the one that wished to save him, slipped away by
himself to come round to the pit by and by, and take him home. But
while he was away, things took another turn. Some merchant men of
Gilead came past, going to Egypt with balm and spicery, and the brothers
thought they could get rid of Joseph, and make some money as well, by
selling him for a slave. So they took him up out of the pit, and
perhaps he thought they were going to have pity on him, and let him go
back to his father. But he soon found they had only changed one cruel
purpose for another, for they made a bargain with the Ishmaelites to
give their brother for twenty pieces of silver, and the rough men took
him away with them to sell him in Egypt. The brothers, after they saw
him borne away out of sight, took his coat, and tore it, and dipped it
in the blood of a goat which they had killed, and carried it to Jacob,
and said, See, we found this; is it thy son’s coat? Nor did their
father’s bitter, bitter grief bring them to confess their wicked
action. I daresay they were sometimes sorry they had done what they
did, but did not like to own it: they even tried to comfort their
father; but years went past, and he said, I will mourn for my son till I
go down to the grave.
In the meantime the merchants rode on with their camels, and came to the
royal town in Egypt, and among their other merchandise offered to sell
the Hebrew slave. So a high officer of the king’s household wanted to
purchase one, and he bought Joseph, and brought him home to his house.
The youth conducted himself so well that his master became very fond of
him, and trusted him with all his goods and business. God blessed him
much, and everything went well with him. But one day his mistress
wished him to sin with her, and because he would not, she told a great
lie about him to his master, and made her husband so angry that he took
Joseph and threw him into prison. I wonder if when there he ever
thought about his dreams. If he did, he would hardly hope now to get
them brought to pass. Perhaps he had given up thinking of them
altogether. He would not forget his father, however; and I think that
in the prison he learned to think of his brethren with feelings of
forgiveness. And strange to say, his going to prison was just God’ way
of preparing for making good the dreams of his childhood. How this came
about, however, must be told in another story.
QUESTIONS ON THE BIBLE STORY.
1. Where did Joseph’s mother die?
2. Can you find a verse from which we may infer that Rachel
prayed to God to give her a babe?
3. Do you know any other mother in the Bible who prayed for a
4. Do you recollect a circumstance when Jacob was exposed to
danger, which showed that he loved Rachel much?
5. What other father do we read of that sent a younger son to
bring him word of the welfare of his elder brothers?
6. Who was it that was given up, long after Joseph’s time, to a
cruel death through hate and envy?
7. Do you know of any one besides Joseph sold to his enemies for
ANSWERS will be easily found by consulting the following
chapters: -- Gen. xxxv.; Gen. xxx.; 1 Sam. i.; Gen. xxxiii.; 1 Sam.
xvii.; Matt. xxvii.; Matt. xxvi., xxvii.
QUESTIONS ON THE BIBLE LESSONS.
1. Did not Joseph’s brethren act very wickedly in selling him
2. Did God overrule their cruelty and wickedness for bringing
about his own wise and gracious purposes?
3. What was the end which God had more immediately in view in
permitting Joseph to be sent into Egypt? Gen. xlv. 7.
4. How old was Jacob when he was introduced to Pharaoh? How old
when he died? Gen. xlvii. 9, 28.
O GOD, who lovest little children, hear the prayers of fathers and
mothers for their boys and girls, and bless their endeavors to bring
them up in the nurture of Christ. Be very kind to all little ones from
whom death has taken away their mother, and let thy tender care make up
to them for their great want. Watch over all orphan children, and be
their Father, and the guide of their youth. Give thy Spirit to brothers
and sisters dwelling together, that they may live in holy love. Hasten
the day when men shall do no more cruel murders, and sell and buy no
more slaves. Make all of us kind and gentle and true, like Jesus, in
whose name we pray this prayer, and through whom we would offer Thee
praise, and honour, and glory, for ever. Amen.
Almighty and all-sufficient God, who desirest the good and joy of all
who believe in Thy Son, grant unto us Thy grace that we may have such
perfect confidence in Thy presence, Thy love, and Thy promises, as to be
able to resist temptation, overcome the world, persevere in duty, enjoy
peace in Thee, whether in prosperity or adversity, and in every
condition of life glorify Thy name by a holy and cheerful submission and
obedience to Thy will. Amen.
HYMN, or Psalm lxviii. 18-20.
Vain, delusive world, adieu,
With all of creature-good!
Only Jesus I pursue,
Who bought me with his blood:
All thy pleasures I forego,
I trample on thy wealth and pride:
Only Jesus will I know
And Jesus crucified.
Turning to my rest again,
The Saviour I adore:
He relieves my grief and pain,
And bids me weep no more.
Rivers of salvation flow
From out his head, his hands, his side:
Only Jesus will I know,
And Jesus crucified.
Here will I set up my rest:
My fluctuating heart
From the haven of his breast
Shall never more depart.
Whither should a sinner go?
His wounds for me stand open wide;
Only Jesus will I know,
And Jesus crucified.
GENESIS XLV. 1-9 24-28.
THEN Joseph could not refrain himself before all them that stood by him;
and he cried, Cause every man to go out from me. And there stood no man
with him while Joseph made himself known unto his brethren. 2. And he
wept aloud: and the Egyptians and the house of Pharaoh heard. 3. And
Joseph said unto his brethren, I am Joseph, doth my father yet live?
And his brethren could not answer him; for they were troubled at his
presence. 4. And Joseph said unto his brethren, come near to me, I pray
you. And they came near. And he said, I am Joseph your brother, whom
ye sold into Egypt. 5. Now, therefore be not grieved nor angry with
yourselves that ye sold me hither; for God did send me before you to
preserve life. 6. For these two years hath the famine been in the land:
and yet there are five years, in which there shall be neither earing nor
harvest. 7. And God sent me before you to preserve you a posterity in
the earth, and to save your lives by a great deliverance. 8. So now, it
was not you that sent me hither, but God: and he hath made me a father
to Pharaoh, and lord of all his house, and a ruler throughout all the
land of Egypt. 9. Haste ye, and go up to my father, and say unto him,
Thus saith thy son Joseph, God hath made me lord of all Egypt; come down
unto me, tarry not. 24. So he sent his brethren away, and they departed:
and he said unto them, See that ye fall not out by the way. 25. And they
went out of Egypt, and came into the land of Canaan unto Jacob their
father, 26. And told him, saying, Joseph is yet alive, and he is
governor over all the land of Egypt. And Jacob’s heart fainted, for he
believed them not. 27. And they told him all the words of Joseph, which
he had said unto them: and when he saw the wagons, which Joseph had sent
to carry him, the spirit of Jacob their father revived. 28. And Israel
said, It is enough; Joseph my son is yet alive: I will go and see him
before I die.
GENESIS, XLVII. 7-10, 28-31.
7. And Joseph brought in Jacob his father, and set him before Pharaoh:
and Jacob blessed Pharaoh. 8. And Pharaoh said unto Jacob, How old art
thou? 9. And Jacob said unto Pharaoh, The days of the years of my
pilgrimage are an hundred and thirty years: few and evil have the days
of the years of my life been, and have not attained unto the days of the
years of the life of my fathers in the days of their pilgrimage. 10. And
Jacob blessed Pharaoh, and went out from before Pharaoh. 28. And Jacob
lived in the land of Egypt seventeen years; so the whole age of Jacob
was an hundred forty and seven years. 29. And the time drew nigh that
Israel must die: and he called his son Joseph, and said unto him, If now
I have found grace in thy sight, put, I pray thee, thy hand under my
thigh, and deal kindly and truly with me: bury me not, I pray thee, in
Egypt: 30. But I will lie with my fathers; and thou shalt carry me out
of Egypt, and bury me in their burying place. And he said, I will do as
thou hast said. 31. And he said, Swear unto me. And he sware unto him.
And Israel bowed himself upon the bed’s head.
GOD be merciful to us, and bless us, and cause His face to shine
upon us. Lord, help our infirmities, for we know not what to pray for
as we ought. May the Spirit of God make intercession for us with
groanings which cannot be be uttered. Grant that within us, O Lord,
there may be heavenly longings, -- a hungering and thirsting after
righteousness. May our souls pant after God; and do Thou give us the
desire of our hearts. May we worship Thee, who art a Spirit, in spirit
and in truth. May we find acceptance through Jesus Christ. In His name
alone we draw near unto Thee, O Lord: we have no righteousness of our
own. Guilty and helpless, we look to Thee for help, we call on Thee for
pardon. Jesus, Son of David, have mercy upon us! We thank Thee that
Thou art always waiting to bless, always ready to save, ready to offer
Thy intercession in behalf of those who approach unto God in Thy name.
According to Thy gracious word, create in us a clean heart, and renew a
right spirit within us. Lord, we believe; help Thou our unbelief.
Lord, increase our faith. Lord, perfect that which concerneth us. If
Thou hast begun a good work in us, perform it until the day of Jesus
Christ; if that work has not been begun, O that it may begin now. Above
all other things make us earnest about salvation -- to grow in grace, to
increase in the likeness of Jesus, to be more conformed to Thy will, to
rejoice more in Him who is our Lord, our life, our all. Save us from
being so much taken up with the things that perish. Save us, we beseech
Thee, from loving too much this world; help us that that we may not be
overcome by it, but overcome it. O that we may have that faith which
overcometh the world. Grant us the victory! Thou knowest our daily
conflicts, our daily trials, our daily difficulties. O be Thou to us an
all-sufficient friend and helper. Strengthen us for that trial,
encourage us to that conflict, give us patience to wait and quietly hope
for the salvation of God; and if we are called to experience that this
is a vale of tears, may we have Thee near to cheer us with Thy presence,
to strengthen us with Thy sympathy, to uphold us by Thy Spirit. So help
us to press on from strength to strength, until we come to Thine eternal
joy. Have mercy upon us, O Lord, and hear these our unworthy prayers,
as we present them in His name, in whose words we offer up our
petitions, and say, “Our Father,” &c. Amen.
MORNING AND EVENING MEDITATIONS.
He that is slow to anger is better than the mighty; and he
that ruleth his spirit than he that taketh a city.
A soft answer turneth away wrath; but grievous words stir up anger.
The tongue of the wise useth knowledge aright; but the mouth of
fools poureth out foolishness.
Better is a dinner of herbs where love is, than a stalled ox and
A wrathful man stirreth up strife: but he that is slow to anger
Prov. xvi. 32. Prov. xv. 1, 2, 17, 18.
A wise man feareth, and departeth from evil: but the fool
rageth, and is confident.
He that is soon angry dealeth foolishly; and a man of wicked devices is
The discretion of a man deferreth his anger; and it is his glory
to pass over a transgression.
Let all bitterness, and wrath, and anger, and clamour, and
evil-speaking be put away from you with all malice.
Brethren, be not children in understanding: howbeit in malice be
ye children, but in understanding be men.
Prov. xiv. 16, 17. Prov. xix. 11. Eph. iv. 31. 1 Cor. xiv.
Wherefore laying aside all malice, and all guile, and
hypocrisies, and envies, and all evil speakings,
As new-born babes, desire the sincere milk of the word that ye may grow
If so be ye have tasted that the Lord is gracious.
Wrath is cruel, and anger is outrageous; but who is able to
stand before envy?
For all the law if fulfilled in one word, even in this, Thou
shalt love thy neighbour as thyself.
But if ye bite and devour one another, take heed that ye be not
consumed one of another.
1 Peter ii. 1, 2, 3. Prov. xxvii. 4. Gal. v. 14, 15.
This I say then, Walk in the Spirit, and ye shall not fulfil
the lust of the flesh.
For the flesh lusteth against the Spirit, and the Spirit against the
flesh: and they are contrary the one to the other; so that ye cannot do
the things that ye would.
Now the works of the flesh are manifest, which are these;
Adultery, fornication, uncleanness, lasciviousness,
Envyings, murders, drunkenness, revellings, and such like: of
the which I tell you before, as I have also told you in time past, that
they which do such things shall not inherit the kingdom of God.
Gal. v. 16, 17, 19, 21.
If any man among you seem to be religious, and bridleth not
his tongue, but deceiveth his own heart, this man’s religion is vain.
For in many things we offend all. If any man offend not in word, the
same is a perfect man, and able also to bridle the whole body.
But if ye have bitter envying and strife in your hearts, glory
not, and lie not against the truth.
But the wisdom that is from above is first pure, then peaceable,
gentle, and easy to be entreated, full of mercy and good fruits, without
partiality, and without hypocrisy.
And the fruit of righteousness is sown in peace of them that
James i. 26. James iii. 2, 14, 17, 18.
All we like sheep have gone astray; we have turned every one to his own
way; and the Lord hath laid on him the iniquity of us all.
He was oppressed, and he was afflicted; yet he opened not his mouth: he
is brought as a lamb to the slaughter, and as a sheep before her
shearers is dumb, so he openeth not his mouth.
Now I Paul myself beseech you by the meekness and gentleness of
Be ye patient; stablish your hearts; for the coming of the Lord
Grudge not one against another, brethren, lest ye be condemned:
behold, the Judge standeth before the door.
Isa. liii. 6, 7. 2 Cor. x. 1. James v. 8, 9.
Hath not God chosen the poor of this world rich in faith, and heirs of
the kingdom which he hast promised to them that love him?
Blessed is he that considereth the poor: the Lord will deliver him in
time of trouble.
The Lord will preserve him, and keep him alive; and he shall be
blessed upon the earth: and thou wilt not deliver him unto the will of
The Lord will strengthen him upon the bed of languishing: thou
wilt make all his bed in his sickness.
James ii. 5. Ps. xli. 1, 2, 3.
Bear ye one another’s burdens, and so fulfil the law of Christ.
The wicked borroweth, and payeth not again; but the righteous sheweth
mercy, and giveth.
He is ever merciful and lendeth, and his seed is blessed.
Withhold not good from them to whom it is due, when it is the
power of thine hand to do it.
Say not unto thy neighbour, Go, and come again, and to-morrow I
will give; when thou hast it by thee.
He that hath pity upon the poor lendeth unto the Lord; and that
which he hath given will he pay him again.
Gal. vi. 2. Ps. xxxvii. 21, 26. Prov. iii. 27, 28. Prov.
But the liberal deviseth liberal things; and by liberal things
shall he stand.
He that oppresseth the poor reproacheth his Maker: but he that honoureth
him hath mercy on the poor.
Cast thy bread upon the waters: for thou shalt find it after
Honour the Lord with thy substance, and with the first-fruits of
all thine increase:
So shall thy barns be filled with plenty, and thy presses shall
burst out with new wine.
Isa. xxxii. 8. Prov. xiv. 31. Eccl. xi. 1. Prov. iii.
When thou makest a feast, call the poor, the maimed, the lame, the
And thou shalt be blessed; for they cannot recompense thee: for thou
shalt be recompensed at the resurrection of the just.
I have shewed you all things, how that so labouring ye ought to
support the weak; and to remember the words of the Lord Jesus, how he
said, It is more blessed to give than to receive.
And whosoever shall give to drink unto one of these little ones
a cup of cold water only in the name of a disciple, verily I say unto
you, he shall in no wise lose his reward.
Luke xiv. 13, 14. Acts xx. 35. Matt. x. 42.
And as ye would that men should do to you, do ye also to them likewise.
For if ye love them which love you, what thank have ye? for sinners
also love those that love them.
And if ye love them which love you, what thank have ye? for
sinners also do even the same.
And if ye lend to them of whom ye hope to receive, what thank
have ye? for sinners also lend to sinners, to receive as much again.
But love ye your enemies, and do good, and lend, hoping for
nothing again; and your reward shall be great, and ye shall be the
children of the Highest; for he is kind unto the unthankful and to the
Luke vi. 31, 32, 33, 34, 35.
For the Lord heareth the poor, and despiseth not his
He shall judge thy people with righteousness, and thy poor with
For he shall deliver the needy when he crieth; the poor also,
and him that hath no helper.
He shall spare the poor and needy, and shall save the souls of
He shall redeem their soul from deceit and violence: and
precious shall their blood be in his sight.
He will regard the prayer of the destitute, and not despise
Ps. lix. 33. Ps. lxxii. 2, 12, 13, 14. Ps. cii. 17.
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