« PreviousContinue »
Om NISL Jesus.
. A. I desire that he would justify or forgive us
freely by his grace through the redemption
that is in Christ Jesus. 157 Q. But is there not some disposition of heart
requisite, in order to render this petition for
pardon acceptable to God, and effectual A. Yes:-A disposition to forgive my debtors;
i. e. those who may have injured me by
thought, word, or deed. 158 Q. And is this disposition indispensably ne
cessary to your obtaining pardon from God?
A. Yes:--For Jesus saith, “ If ye forgive men i r their trespasses, your heavenly Father will DE. I also forgive you; but if ye forgive not men 2:13, their trespasses, neither will your Father foris , give your trespasses." . 159 Q. What then is the substance of this petition?
: A. : It is expressed in the two following lines : rii in'" That mercy I to others shew,
That mercy shew to me." 160 Q. What is the sixth petition? .: A. “Lead us not into temptation, but deliver .",".. us from evil.”. 161 Q. Does God tempt men to sin?'' ... A.' No:- In that sense God temptęth no man. 162 Q. What do you mean then by the word temp
tation, when you pray that God would not il lead you into it?
A. I mean some state of trial which might be
. too hard for me to bear. .. 163 Q. Do you remember any passage of Scrip
ture in which the word tempt signifies to try? A. Yes:—When it is said, that “ God did
tempt Abraham," it means, he tried him whether he would believe and obey his
word. 164 Q. What other signification has the word
A. It also signifies to seduce. 165 Q. Who is he that tempts or seduces men to
sin? A. The Devil, or the Evil-one, who is there
fore called “ the tempter.” 166 Q. What do you desire when you ask God to
deliver you from eyil? A. That he would save me from sin, and all
its consequences, and give me a clean heart and a right spirit; that so, the Prince of this world having nothing in me, I may not fall
into the snare of the Devil. 167 Q. Do these six petitions comprehend the
sum and substance of every true Christian's
desires? A. Yes:- For the glory of God, (which is the
object of the three first petitions ;) the support of animal and spiritual life-the pardon of past offences, and deliverance from
the power of sin, and of the devil, (which are Hi the objects of the three last,) are all that a
Christian can wish for on earth. 168 Q. What is the conclusion of the Lord's Pray
er? A. “ Thine is the kingdom, and the power, and
the glory, for ever. Amen.” 169 Q. What do you acknowledge when you as
sert that the kingdom is God's?
..A. I acknowledge his sovereignty over all
things in heaven and earth; and that he alone hath the disposal of every blessing in provi
dence, in grace, and in glory. 170 Q. What do you acknowledge in ascribing
power to God? A. I acknowledge that he is able to do for us abundantly above all that we can ask or think, and that with him nothing is impossi
ble. 171 Q. And what do you acknowledge in ascribi ing glory to God?
A. That all praise and honour is due to him
from me and all mankind, since he is the au
thor of all good in time and eternity. 172 Q. What does the word Amen signify? . A. Sometimes it signifies, Truly—so it is: but
here, and wherever it occurs at the end of a prayer, it means, May it be so--or, I trust it
shall be so. 173 Q. What is fasting?
A. Abstinence from food. 174 Q. What is the proper occasion and design
of fasting? A. It is an act of humiliation proper to ac
company penitential exercises of soul, and designed to keep under the body, and bring its appetites into subjection to the Spirit of
God. 175 Q. Did the Scribes and Pharisees fast for this
purpose? A. No:-But that they might have glory of men.
176 Q. What expedicnt did they use in order the
more effectually to secure this object? A. They assumed a sad countenance, and
disfigured their faces by the dust and ashes
which they put upon their heads. 177 Q. . What directions does our Lord give to
his disciples respecting the circumstances with which they are to observe their fasts? A. He tells them to “ anoint their head, and
• wash their face.” 178 Q. What is the meaning of this direction? '
A. That on such occasions we must not seek
to attract the observation of others by any thing particularly austere in our outward appearance; but that we should rather endeavour to avoid men's notice, by appearing with our ordinary deportment, and in our u
sual mode of dress. 179 Q. Why does our Lord prohibit these exter
nal austerities so generally used at seasons
of fasting by the Jews?" A. Lest we should employ them as they did,
merely as the means of obtaining glory of men, and so fall short of a reward from our
Father which is in heaven. 180 Q. What is the reward attendant on fasting,
when it proceeds from a right intention, and
is observed in a proper manner? A. The attainment of the end for which it
is designed, viz. bodily mortification, and the consequent increase of spiritual life?
SECTION V. 181 Q. TYY HERE does our Lord exhort his
VV disciples to lay up treasures for themselves ?
A. " In heaven.” 182 Q. By what means does a man lay up trea- sures in heaven? A. By being rich towards God in faith, love,
and good works. 183 R. What consideration does our Lord suggest
in order to dissuade us from laying up for
ourselves treasures on the earth? A. The consideration that there “ the moth
and rust do corrupt, and thieves break
through and steal." 184 Q. What do these words imply?
A. That every earthly thing is perishable and
transient. 185 Q. Is this the case with heavenly treasures?
A. No:- They fail not, but remain for ever. 186 Q. When may any thing be called our trea- .
sure? . A. When our affections are supremely fixed
upon it. 187 Q. What is the proper object of our affections ?
A. God; who hath said, “ My son, give me
thine heart.” 188 Q. Can we comply with this command, if we
lay up treasures on earth ? A. No:-For “s where our treasure is, there
will our heart be also.” 189 Q. What is that in the soul, which answers
to the eye in the body.. A. The intention.