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A. That the present moment will always afford 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.

220 Q.

SECTION VI.

N what sense are we to understand that commandment, "Judge not?"

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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 restrain us from unjustly, wantonly, or uncharitably passing judgment on our fellowcreatures?

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

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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 to correct the faults of others.

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.

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A. Because by such imprudence we should

only provoke the anger and excite the contempt of those who bear the character which. he describes.

228 Q. But does our Lord forbid us, under all circumstances, to reprove persécutors and sinners?

A. No:-On the contrary, we are commanded "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.

Q.

SECTION VII.

229 Christ give us to pray to God? W

HAT encouragement does Jesus

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 asketh 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 according to the will of God, when we pray

for the pardon of our sins, and the sanctification of our souls?

A. We may :-Because the Scripture says, that God is "not willing that any should 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 heavenly 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

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."
What does our Lord affirm respecting
this precept?

236 Q.

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

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 created.

238 Q.

A.

WH

SECTION VIII.

HAT does our Lord mean by " the strait gate," and " the narrow way," by which he exhorts his disciples to enter in? 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 them?

A. To life; even to eternal life.

way lead

240 Q. Is it a way much frequented by mankind?

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 therein?

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 "We must not be persons walking who say, 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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