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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

tempt?

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, Trulyso 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.

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