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A. That the present moment will always af

ford us sufficient employment for our present portion of grace and wisdom; and that by anticipating future wants and trials, we should bring upon ourselves a burden heavier than we could bear.

SECTION VI. 220 Q. TN what sense are we to understand that

Il commandment, “ Judge not?"
A. As forbidding us to condemn any man

either by thought or word, without certain
knowledge, absolute necessity, and tender

love. 221 Q. By what consideration would our Lord re

strain us from unjustly, wantonly, or uncharitably passing judgment on our fellow

creatures ? A. By the consideration that, if we exercise

severity in our judgment of them, God will be severe in his judgment of us; for, “ they shall have judgment without mercy, who

have shewed no mercy.222 Q. What is meant by beholding and offering

to“ pull out the mote that is in thy brother's eye,” but not considering “the beam in thine

own?" A. Being forward to discover and correct the

least fault in a fellow-creature, while we are

blind to much greater sins in ourselves. , 223 Q. What name does our Lord apply to those

sinners who are of this proud and censorious

disposition? A. The name of hypocrite; because it is mere hypocrisy to pretend zeal for the amendment of others, while we have none

for our own. 224 Q. And what caution does Jesus give to such

- persons?
A. He cautions them first to correct their own

faults, that they may be better qualified 10

correct the faults of others. In 225 Q. What do you understand by“ giving that

which is holy unto the dogs, and casting

pearls before swine?” A. Persisting to administer religious counsel

and instruction to those who discover a snarling, persecuting spirit, or who continue

grovelling in wilful and habitual sin. 226 Q. Does Jesus Christ exhort us not to do so? A. Yes.

i 227 Q. Why?'

A. Because by such imprudence we should

only provoke the anger and excite the con• tempt of those who bear the character which.

he describes. 228 Q. But does our Lord forbid us, under all

circumstances, to reprove persécutors and i sinners ?

A. No:-On the contrary, we are command'' ed "not to suffer sin upon our neighbour,

but in any wise to rebuke him;" so long as there is any ground for hope that he may hear us with advantage.

SECTION VII. : 229 Q.T HAT encouragement does Jesus

VV. Christ give us to pray to God?
A. The promise that if we ask it shall be

given us. 230 Q. But does he not likewise exhort us to seek

and to knock, as well as to ask? What do - you understand by those words?

A. That we must add our diligent endeavours to our prayers, and persevere importunately

in both. 231 Q. When it is said that “ every one that ask

eth receiveth," must not this be understood · with some limitation? A. Yes: It is taken for granted, that he asks

aright, and for that which is agreeable to

God's will. 232 Q. May we be assured that we are asking ac

cording to the will of God, when we pray for the pardon of our sins, and the sanctifi

cation of our souls? A. We may :-Because the Scripture says,

that God is “ not willing that any should i perish," and that this is his will, even our

sanctification." 233 Q. Does our Lord enforce the exhortation to

prayer by yet further encouragement than the

promise that what we ask shall be given us? A. Yes:-By the declaration, that our hea

venly Father is more ready to give good things to them that ask him, than any earthly parent can be to give bread to his hungry child,

234 Q. Why does Jesus Christ speak of earthly

parents as “ being evil?" A. Because all mankind are naturally evil

or selfish; being born in sin, and shapen in

iniquity. 235 Q. Are we to expect that God will deal thus

graciously with us, by giving us the good things which we ask of him, unless we follow the example of his goodness in our spirit and conduct towards our fellow-creatures?

A. No:-And for this reason Jesus Christ im

mediately adds to what he has been saying .. on the subject of prayer, “ Therefore all

things whatsoever ye would that men should

do to you, do ye even so to them.” 236 Q. What does our Lord affirm respecting

this precept?

A. That it " is the law and the prophets." 237 Q. What do you understand by this declar

ation: A. That it is the great and ultimate design of

that revelation which God hath made of himself in the Sacred Scriptures, to bring mankind to that state of perfect love—that image of God, in which Adam was first crea ated.

SECTION VIII. 238 Q. T H AT does our Lord mean by " the

V strait gate,” and “ the narrow way," by which he exhorts his disciples to enter in? A. He means that faith and holiness of heart

...

and life which he has been describing in the

foregoing part of his Sermon. 239 Q. Whither will this gate and way lead

them?

A. To life; even to 'eternal life.
240 Q. Is it a way much frequented by man-

kind?'.
A. No:-Our Lord says, “ there are but few

that find it."
241 Q. What do you understand by “ the wide

gate," and " the broad way?"
A. The common course of this world; the

will of man.
242 Q. Whither does this lead such as walk there-

in?

A. To destruction of soul and body in hell. 243 Q. And by what mark is this way plainly

distinguished from the other? . A. By the circumstance of there being“ many

who go in thereat." 244 Q. Does our Lord assign the reason why many

go in at “ the wide gate which leadeth to

destruction?"
A. Yes:" Because strait is the gate which

leadeth unto life.”
245 Q. In which of these two ways are all those

persons walking who say, “ We must not be

particular, we must do as other people do?" A. In the way which will lead them and the

multitude they follow to destruction.
246 Q. Is it possible for us to be saved so long as

we refuse to be singular?
A. No:-We must be found among the few,

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