28, 29. What is next said of raiment? What case is here referred to? If they get clothing without work, what does that teach? Who was Solomon, and what is his glory here mentioned ? (2 Chron. ix. 13-28.) How is the same Lord over all? 30. How does Christ apply this? What is here meant of the grass? What sort of ovens were used in Judea ! How did He call the people, and why' 31, 32. What did He thence direct! What undue care is here forbidden, and who are so concerned for these things? Why should Christians act differently from the heathen in this respect? Who were Gentiles? What further reason is here given for calm confidence in God? How doth Christ exercise the office of a King? 33. What should we first seek? What is here meant by the kingdom of God? What is the promise to such? What are the benefits which in this life do either accompany or flow from Justification, Adoption and Sanctification? 28 And why take ye thought for raiment? Consider the lilies of the ield how they grow; they toil not, neither do they spin; 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ve of little faith? 31 Therefore take no thought, saying, What shall we eat? or, what shall we drink? or, wherewitha' shall we be clothed? 32 (For after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness, and all these things shall be aided unto you. 34. What is the conclusion here? How shall the morrow take thought? What is meant by the general rule laid down here? (See Jaa iv. 14.) What is Faith in Jesus Christ? LESSON XII. The Sermon on the Mount continued. MATT. VII. 1—14. 1. What is the next instruction? What kind of judging is here spoken of? What should always prevent men from so judging others? Are such generally judged with severity by their fellow-men? 2. How is this farther set forth? What is the meaning of this verse? Wherein consists Christ's exaltation? 3, 4. What question is here put on this subject? How does this show the unreasonableness of severe judgments by imperfect men? What is a mote-a beam? What is the meaning of this? Why should we first of all correct our own faults? 5. What is such a Judge here called? How is he a hypocrite, and how should he do? 6. What cautions are here given, and why? What is meant by this verse? 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. CHAPTER VII. 1 JUDGE not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, bu considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote ou of thine eye; and behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; an then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 Give not at which is holy unto the dogs, neither cast ve you 1 7. What direction and encouragement does Christ here add? What does this verse mean, in these three parts? What ample assurance is here given if we pray? What is Prayer? 8. What is here stated, and what does it show! With what temper should we seek? For whose sake shall we so certainly receive? How doth Christ execute the office of a Priest? If every one that asketh receiveth, then how may we know who do not pray? 9, 10. What case is here referred to, and in what sense? What doth the preface to the Lord's prayer teach us? 11. What is taught in conclusion by this familiar example? Through whom do we so freely have access to God? What is Justification? What is Adoption? 12. What rule is here given as a summary to this discourse? Why is this rule found to be so precious? What is it commonly called among men? What does it comprehend, and how? How does our Lord here connect this with the plan of salvation? 13. What final direction is here given? pearls before swine. lest they trample them under their feet, and turn again and rend you.' 7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh, receiveth; and he that seeketh, findeth, and to him that knocketh, it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? 11 If ye then being evil know how to give good gifts unto your chil dren, how much more shall your Father which is in heaven give good things to them that ask him? 12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets 13 ¶ Enter ye in at the strait gate: for wide is the gate, and oroad is the way, that leadeth to destruction, and many there be which go in thereat: What is meant by the strait gate? What is it to enter this, and why called strait? What reason is here given for choosing this? How are all men on one or the other road? What doth God require of us that we may escape His wrath and curse due to us for sin ? 14. Why do so many go the destructive way? Whither does the narrow way lead? Do many find it, and why not? How is this way so narrow and difficult? How is it also a way of pleasantness and peace? Did God leave all mankind to perish in the estate of sin and misery? LESSON XIII. Sermon on the Mount concluded. MATT. VII. 15-29. 15. To what does Christ now proceed, and what is the connexion? Who are meant by false prophets? How are they here described, and why? What were they in reality? What is meant by this character? Are there not false teachers now? Why should you beware of them? How are a teacher's or preacher's doctrines to be judged? What rule hath God given to direct us how we may glorify and enjoy Him? 16. By what may you know them? 14 Because. strait is the gate, and narrow is the way, which leadeth anto life, and few there be that find it. 15 Beware of false prophets, which come to you in sheeps' clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits: Do men gather grapes of thorns, or figs of histles ? What is meant by their fruits? What question is here asked on this point, and with what meaning? 17, 18. How is this rule natural? How do men show their hearts? Whom do the good trees represent, and the corrupt trees? What is sin? What is effectual calling? 19. What is done to bad trees? What do we learn from this? What doth every sin deserve? 21. What is added here? Repeat. Who are meant by those who say "Lord, Lord?" Is an open and loud profession enough? Who shall enter the kingdom? What is the chief end of man? Why must men be unfit for heaven, who are bent on disobedience? 22. What will many plead at the last day? What is meant by that day? Why is this no proper ground of acceptance? Can any claim admittance to heaven for their good deeds? 23. What will Jesus say to them? What is meant here by profess, and I never knew you? Why will He bid them to depart? What doth God require of us that we may escape His wrath and curse due to us for sin? Where must all such depart? What doth every sin deserve? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore, by their fruits ye shall know them. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not proph. esied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, never knew you: depart from me, ye that work iniquity. |