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190 Q.

What does our Lord mean by“ a single eye?" A. A simple and pure intention to know, love,

serve, and enjoy God, as the one thing need

ful. 191 Q. What do you understand by that pro

mise, that“ if thine eye be single, thy whole

body shall be full of light?" A. That if the intention be pure, the soul

shall be filled with knowledge, holiness, and

happiness. 192 Q. What does our Lord mean by“ an evil eye?"

A. A double mind; or an intention which is

not singly directed towards God. 193 Q. What will be the consequence of such an

ill-directed and wavering intention? A. It will involve the soul in darkness; that

is, in ignorance, sin, and misery. 194 Q. What do you understand by the light that

is in a man being darkness? A. The intention being evil, and thereby oc

casioning ignorance, sin, and misery. 195 Q. When our Lord, affirms that “no man

can serve two masters," what is implied? A. That the will of the one is in opposition to

that of the other. 196 Q. What solemn truth does our Lord intro;

duce by this declaration? A. That it is impossible for us to serve God

and Mammon. 197 Q. What does the word Mammon signify? A.

Riches. 198 Q. And why cannot we serve God and Mam


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A. Because they cannot both be the objects of

our love. 199 Q. Is this asserted in the Scriptures?

A. Yes:-St.John says, “ If any man love the

world, the love of the Father is not in him;" and St Paul affirms, that “ covetousness is

idolatry.” 200 Q. What does our Lord mean, when he come

mands us to “ take no thought for our life, what we shall eat, and what we shall drink,

nor yet for our body, what we shall put on?" A. That we must not be anxiously careful

even respecting the necessaries of life. 201 Q. Is there any sin in labouring for our bodily

support? A. No:-The Apostle forbids Christians to

be slothful in business; and orders, that if any among them will not work, neither shall

he eat at the expence of his brethren. 202 Q. But is it possible to labour for support,

and yet to be without anxiety? A. Yes:-By simply putting our trust in God,

to give his blessing to our honest and indus

trious endeavours. 203 Q. What is the first consideration which our

Lord suggests in order to check our anxious

care about the necessaries of life? A. The consideration that “ the life is more

than meat, and the body than raiment." 204 Q. In what sense do you understand these

words? A. They mean, that our natural life is a more

valuable gift than meat, and our body of more worth than raiments

205 Q. And what conclusion would our Lord

teach us to draw from this consideration? A. That God, who has bestowed upon us the

superior blessing of bodily life, will assuredly give us those inferior blessings without which

the former would be useless to us. 206 Q. What is the second consideration which

our Lord suggests in order to dissuade us from entertaining earthly cares and anxie

ties? A. The consideration that 6 God feeds the

fowls of the air, and clothes the lilies of

the field.” 207 Q. How is this consideration calculated to

remove all worldly carefulness from our

minds? A. By leading us to trust in the providential

care of our heavenly Father, in whose account we are of more value than the crea

tures here mentioned. 208 Q. Why is man of more value than all the other creatures upon

earth? A. Because he has an immortal soul, and is

formed with a capacity of knowing, loving, serving, and enjoying the God who made

him. 209 Q. What is the third consideration which our

Lord suggests in order to inculcate this
same lesson of keeping our minds free from

worldly care?
A. The consideration, that no man

by taking thought can add one cubit to his stature,” or (as the words may be rendered) one span to his age or life. nes jie gine

210 Q. What may we infer from this?

A. That, if by all our anxiety and care we

cannot do“ that thing which is least,” or prolong our lives for a single moment independantly of God, it is much more in vain to

take thought for the rest,” or to be disquieted about the means of supporting life through

out all the days of our appointed time. 211 Q. What is the fourth consideration which

our Lord suggests in order to make us asham

ed of anxiety respecting food and raiment? A. The consideration, that after these things

do the Gentiles seek.” 212 Q. Who were the Gentiles?

A. All other nations excepting the Jews, and

consequently such as had not at that time the

knowledge of God and of the world to come. 213 Q. What is the fifth consideration by which

our Lord would suppress our anxiety respect

ing the things of this life? A. The consideration, that God, who is our

heavenly Father, “ knoweth that we have need of them;" and that they shall therefore be given us; since he is able and willing to

supply all the need of his children. 214 Q. But if we must not be careful and troubled

about earthly things, what should be the

great object of our care and diligent pursuit? A. “ The kingdom of God and his righteous

ness.” 215 Q. What do you understand by “seeking

first the kingdom of God and his righteous

ness?" A. 1, That we should desire and endeavour


above all things to obtain an inheritance in heaven. 2, That as the only means whereby this great end can be cured, we should count all but loss that we may win Christ, and be found in him, not having our own righteousness, which is of the law, but the righteousness which is of God

by faith.

216 Q. But is there not reason to fear lest too

much diligence in the pursuit of heavenly things and spiritual blessings should hurt our temporal interests, and reduce us to

want? A. No:-For Jesus has promised that if we

make these the first object of our search, all other things, which are good and needful for

our bodies, “ shall be added unto us." 217 Q. Our Lord adds two more reasons why we

should not take thought for the morrow, or cherish anxiety respecting the supply of our

future necessities. What are they? A. 1, Because " the morrow shall take. thought for the things of itself.”

2, Because “sufficient unto the day is the

eyil thereof." 218 Q. What do you understand by these words,

“ The morrow sball take thought for the

things of itself?" A. That as future necessities arise, time and

opportunity will be afforded for making such

provision as they may require. 219 R. And what do you learn from that decla

ration, “ Sufficient unto the day is the evil thereof?"

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