95. In what way does he tell us to converse with each other? A. He says, Let your communication be, Yea, yea, Nay, nay; for whatsoever is more than these cometh of evil; that is, becomes swearing, and is suggested by Satan, that evil one. v. 37.

96. What particular Commandment do we break in swearing by God on trifling occasions ? A. We break the 3d. which forbids us to take or use God's Holy Name on vain or frivolous occasions.

97. Why is it wrong to swear by any of God's creatures? A. Not only because our Lord has positively forbidden it, but also because swearing by them is calling them to witness the truth of what we assert, and to punish us for a breach of it; but those things that men commonly swear by, know not the truth of what is uttered, nor can they punish them for their falsehood; we thus incur the guilt of a species of idolatry. Isaiah lxvi. 1.

98. Are we not forbidden by this to swear before a Magistrate? A. No; this only forbids the use of oaths in common conversation. Heb. vi. 16. Jer. iv. 2.

99. What is the intent of such an oath? A. To settle differences, put an end to quarrels and disputes, and to enforce the laws of God and man.

100. Is such an oath insulting to God? A. No; on the contrary, it is an honour to God; it is an awful appeal to the Supreme Being to bear witness to our assertions, and to punish us if we speak a falsehood; it is an acknowledgment of his right and power to do so.

101. Why does our Saviour caution us against the danger of using such expressions in common conversation? A. Because, as he tells us, any thing stronger than Yea, yea, Nay, nay, cometh of evil; that is, it is prompted by Satan, that evil one, who is ever endeavouring to bring us under the displeasure of our Heavenly Father.

102. What rule had been taught by the scribes respecting the conduct to be pursued by those that had been injured? A. An eye for an eye, and a tooth for a tooth.

-v. 38.

103. What is the meaning of this? A. That it was lawful for men to injure those who had injured them.

104. How did our Lord change this law? A. He tells them not to resist evil, but whosoever shall smite them on

the right cheek, they are to turn to him the other also.— v. 39.

105. What is meant by this? A. That rather than resent injuries, we should be willing to suffer even greater.

106. What does he mean by saying, If any man sue thee at law, and take away thy coat, let him have thy cloak also ; or, If one compel thee to go a mile with him, go with him twain? A. It means that the real follower of Jesus Christ should prefer suffering greater persecution rather than revenge that which he has already received, and should bear with the ill treatment of his brother rather than injure him, by resisting in trifling matters.—v. 40.

107. What does our Lord say on the subject of giving or lending? A. We are to give to those who ask us, nor are we to turn away or refuse them that would borrow from us, when they are in real distress.-v. 42.

108. What change does he make in the law respecting the sentiments we should feel towards our enemies? A. Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you.—v. 43.

109. What reward does he promise those who do so? A. He tells them, that they will be the children of their Father which is in Heaven.—v. 41.

110. What example have we for doing good to those who injure us? A. That of God himself, who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and the unjust. His conduct to mankind is the same, when our souls were rebellious to his will, yet in his mercy he spares us; and by his Holy Spirit, if we but ask him, he changes our hearts and causes us to obey and love him.

111. Is it meant, by God's sending the rain and the sun equally upon the righteous and the wicked, that he regards them both alike? A. By no means; we are only told to leave their punishment with God, who often allows the wicked even to prosper in this life, and the righteous even to suffer persecution, that their faith may be tried, and come forth purer like gold from the furnace. He thus shews that he only waiteth to be gracious, and is willing

to be kind to all that believe and turn to Him; but in the next world the righteous will be comforted, and the wicked punished.

112. What is meant by praying for our enemies? A. That so far should we be from feeling enmity towards them, that we should even pray to our Heavenly Father for their conversion from malice and hatred to holiness and brotherly love.

113. Why is it not sufficient to love them which love us, or to salute only those who salute us? A. Because even the Publicans, the worldly-minded, who are destitute of religion, do the same.-v. 46.

114. Who were the Publicans? A. Persons employed by the Romans to collect the taxes; an office much despised by the Jews, not only because of the extortion and rapacity of the holders of it, but also because the Jews were unwilling to pay taxes to any foreign power.

115. What do you mean by saluting their brethren? A. Embracing them, wishing for their welfare.

116. Who are meant by their brethren? A. Their countrymen. The Jews would only condescend to salute persons of their own nation; but our Lord tells his disciples to be civil and courteous to all, both friends and enemies.

117. Whom does our Lord tell us to imitate in our conduct? A. He says, Be ye therefore perfect, as your Heavenly Father also is perfect.-v. 48.

118. What is meant by telling us to be perfect? A. Not that any mortal can arrive at perfection, but he means that we should be sincere and earnest in endeavouring to imitate that example of perfection, our Heavenly Father.

119. Why is God called our Heavenly Father? A. Because Heaven is the throne, and though his spirit and knowledge are every where, yet his glory is more openly and peculiarly manifested there.

GENERAL QUESTIONS.

120. What are the impediments to our being perfect? A. The corruption and depravity of our nature, which ever inclines us to evil. The flesh lusteth against the spirit, and the spirit against the flesh."

121. What are the means by which we are to press forward to perfection? A. The assistance of the Holy Spirit of God, which alone can enable us to overcome our corrupt affections which we derive from Adam, and which sanctifies our souls and strengthens our exertions to live to the glory of God.

122. Why does our Saviour, in this chapter, as well as in others, endeavour to correct the received opinions of the Jews respecting various laws? A. Because the Scribes and Pharisees had taught, that provided the outward actions were not in open violation of the law, they might transgress in their thoughts as much as they pleased; but the religion of Jesus Christ endeavours first to purify the heart, and if the heart be pure, the actions will be pure; if the fountain be clear, the stream which issues from it must be clear.— Vide Matt. xv. 18. xiii. 26.

123. As the doctrine of an eye for an eye, and a tooth for a tooth, was commanded by the Law of Moses, why did our Lord object to it? 4. Because it was only to be acted upon when the person who offended was formally tried and condemned; but the Jews had latterly begun to apply the doctrine to all their private concerns, without waiting for a public decree to that effect. (Exod. xxi. 24. Lev. xxiv. 20. Deut. xix. 21.)

124. On what subjects did our Lord, in this chapter, correct the abuses which had crept into their interpretation of the Law of Moses? A. On the following, viz. murder, adultery, divorcements, swearing, retaliation, or an eye for an eye; loving our neighbours and hating our enemies; He also endeavoured to reform the whole temper and disposition of the heart, expressed in the beatitudes opposed to the worldly and proud spirit which animated the entire Jewish nation.

125. In what parable does our Lord shew the necessity of forgiving those who offend against us? A. In that of the Servant, who owed his Lord ten thousand talents. Matt. xviii. 23.

126. Was there any precept commanded by the Law of Moses, which was changed by our Saviour, mentioned in this chapter? A. Yes, that of divorces.-Vide Matt.

v. 31. xix. 7.

CHAPTER VI.

1. WHAT are alms? A. Money or other gifts bestowed on the poor.

2. What directions does our Lord give his disciples respecting giving alms? A. That they should not do them to be seen of men; that is, should make no ostentatious display of their benevolence.

3. If we give our alms before others, what should be our motive? A. The glory of God, and for the sake of example, and not for the purpose of gaining the applause of our brethren.

4. Why should we not expect the approbation of God in such a case? A. Because it was not for his honor we gave them, but to procure the praise of our brethren.

5. What is meant by sounding a trumpet before us? A. Loudly proclaiming our intention, that we may attract the attention of others to witness our alms, and thus gain their applause. v. 2.

6. What persons do so? A. Hypocrites; those who pretend to be righteous, but in reality are not so.

7. What reward have they? A. The praise of men. 8. What directions does our Lord give his disciples when they give alms? A. That they should not let their left hand know what their right hand doeth.—v. 3.

9. What is meant by this? A. That we must be perfectly indifferent, whether any person sees us giving our alms; and, to prove this indifference, we must not even tell our dearest and nearest relations or friends of our charity for the purpose of obtaining their good opinion; the glory of God, our wish to obey Him, and a sense of gratitude for mercies experienced, should be our only motive.

10. How shall we be rewarded in that case? A. Our Father which seeth in secret, himself shall reward us openly; here by his protection, and by the riches of his Spirit hereafter with eternal happiness.-v. 4.

11. What directions does he give respecting prayer? A. When thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues, and