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"A. Not at all; but even the holiest Men, as "long as they live, have only a small beginning of "this Obedience; yet fo, that they begin with an "earnest and unfeigned Defire and Endeavour, to "live not according to fome only, but according to "all the Commandments of God."

Q. Wherein doth the perfect keeping of the Law confift? A. In the perfect and conftant Conformity, both of the external and internal Actions of Heart and Life, to every Command of God, Gal. iii. 10: Curfed is every one that continueth not in all Things, which are written in the Book of the Law to do them.

Q. Is any Man able to keep the Commandments of God?

A. No mere Man fince the Fall is able, by Reason the Law of God is perfect, and the best of Men in this Life are imperfect. The Law of the Lord is perfect, P. xix. 7. And Eccle. i. 7. 20. There is not a just Man upon Earth, that doth Good, and finneth not. Q. May not a Man who is regenerated, and truly converted to God, keep the Commandments perfectly?

A. No. For even in the Regenerate, there is a Law of Sin, which wars against the Law of God, Gal. v. 7. The Flesh lufteth against the Spirit, and the Spirit against the Fiefh, &c. Rom. vii. 22, 23. I delight in the Law of God after the inward Man; but I fee another Law in my Members, warring against the Law of my Mind.

Q. Do we not find, 1 John, iii. 9. that whosoever is born of God, doth not commit Sin?

A. Yes. But that is not to be taken abfolutely, but comparatively, as they have done, and others ftill do, with Premeditation and Pleasure.

Q. But doth not the Apoftle fay, that the Righteouf nefs of the Law is fulfilled in Believers?

A. Yes; Rom. viii. 4. But the Meaning is, not that we fulfil it in our Perfons, by our perfect Obedience to it, but it is fulfilled in us by our Union with Chrift,

Chrift, who perfectly kept and fulfilled all Righteoufnefs of the Law, which is in Chrift, and becomes ours by God's imputing it to us, Rom. iv. 23, 24. Now it was not written for his fake alone, (that it was imputed to him) but for us alfo, to whom it fhall be imputed, if we believe on him that raifed up Jefus (our Lord) from the Dead.

Q. Are the true converted unto God, eafy in their imperfect State?

A. No. But they have a fincere Intention to live according to all the Commandments of God, Phil. iii. 12, 14. Not as though I had already attained, or were already made perfect. But I follow after, if that I may apprehend that, &c. Conftantly praying to the Lord, that they may continue in the Path of Righteousness unto the End, and be enabled perfectly to keep his Commandments, Pf. cxix. 5. ( that my Ways were directed to keep thy Statutes! &c. And P xix. 13.

The 115th Question of the HEIDELBERG

CATECHISM.

Q. WHY will God then have his Law to be fo exactly and feverely preached, fince there is no Man in this Life who is able to keep it?

"A. ft, That during our whole Life we may "more and more acknowledge the great Propenfity "of our Nature to Sin, and fo much the more ear"neftly pray for the Remiffion of Sins, and Righ

teoufnefs in Chrift. Moreover, that we may apply "ourselves inceflantly to beg of God the Grace of "his holy Spirit, in order to be more and more con"formable to his Likeness, until at length when we "depart this Life, we may joyfully attain the Per"fection propofed.

Of PRAYER.

The 116th Question of the HEIDELBERG CATECHISM.

Q. WHY is Prayer necessary for Chriftians? "A. By Reason of it's being the chief "Part of the Acknowledgment which God demands "of us; and that he will not give his Grace and "holy Spirit, but to those who fincerely afk them, "with unfeigned Sighs and continual Prayer of the "Heart, and who render him Thanks for it after "they have received it."

The 117th Question of the HEIDELBERG CATECHISM.

Q. WHAT are required in that Prayer which will pleafe God, and be heard of him?

"A. ft, That we should with a fincere Affection "of Heart, call upon the true God, who hath re"vealed himself in his Word, that we may obtain "whatsoever he hath commanded to be afked of

him. 2dly, That we may fincerely and thoroughly "know our own Neceffites and our Mifery, to hum"ble ourselves deeply before his Majefty. 3dly, To "reft ourselves on this fure Foundation, that without "having Regard to our Unworthinefs, he will moft "certainly, for Chrift's Sake, hear our Prayers, even as he hath promised us in his Word."

Q. Who is the proper and only Object in Prayer? A. God only. It is a Part of his natural Worfhip, therefore it is peculiarly his Honour and Prerogative; and none befide can hear or answer them but God, Pf. lxv. O thou that beareft Prayer, unto the fball all Flesh come,

Q. Must we pray only to God the Father ?

4. No;

A. No; but even alfo to the Son, and Holy Ghost, as one God, the fame in Subftance, equal in Power and Glory, 2 Cor. xiii. 13. And Rev. i. 4, 5.

Q. In whofe Name are our Prayers to be directed to God?

A. Only in and through Chrift and his Name, and not by the Mediation of Angels or Saints, Col. ii. 18. Let по Man beguile you of your Reward, in a voluntary Humility, and worshiping of Angels. For the Merit and Satisfaction of Chrift alone, gives Succefs and Acceptance to our Prayers, Rev. viii. 3, 4 And I Tim. ii. 5. For there is one God, and one Mediator between God and Man, the Man Christ Jesus. And John xvi. 23. Verily, verily, I fay unto you, whatsoever you afk the Father in my Name, he will give it you. Q. What is the firft Property and Quality of acceptable Prayer?

A. No Prayer can be acceptable to God, except the Matter of it be agreeable to his Will, James iv. 3. Ye afk, and receive, not because ye afk amifs, that ye may confume it with your Lufts. And I John v. 14, 15. This is the Confidence that we have in him, that if we ask any Thing according to his Will, he heareth us, &c. Q. What is the fecond Property?

A. To pray with a Heart convinced of our fe veral Wants, our own Unworthiness, and of the Greatness, Power, Might and Majefty of an awful, and yet merciful, kind and loving God, humbling ourselves deeply before him, adoring his holy Name, confeffing our Sins and Unworthineis, acknowledging his Greatnefs and Goodness, not doubting but that we shall have our Petitions granted, for the Sake alone of Jefus Chrift, who hath promised (conditionally) John xv. 7. If ye abide in me, and my Word abide in you, ye shall ask what ye will, and it shall be done unto you

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The 118th Queftion of the HEIDELBERG CATECHISM.

Q. WHAT would God have us afk of him in

our Prayers?

“A. Whatsoever is neceffary to us, both for "Body and Soul, and what our Lord Jefus Christ "has fummed up in the Prayer which he himself "has taught us.

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The 119th Question of the HEIDELBERG CATECHISM.

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ECITE that Prayer which Christ taught us. "A. Our Father which art in Heaven, hal"lowed be thy Name; thy Kingdom come; thy Will be aone on Earth as it is in Heaven; give us this Day our daily Bread, and forgive us our Trefpaffes, as “we forgive them that trespass against us; and lead us "not into Temptation, but deliver us from Evil : for thine "is the Kingdom, the Power, and the Glory, for ever «and ever. Amen."

The 120th Question of the HEIDELBERG CATECHISM.

Q. WHY doth Chrift teach us to address God

thus, Our Father?

"A. That it may ftir up in us at the Beginning "of our Prayer a filial Fear, and firm Confidence in "God, which are the two Foundations of Prayer; "namely, that God is become our Father through "Chrift, and will much lefs deny us thofe Things "which we ask of him with a true Faith, than our "Parents will deny to us earthly Things we ask of " them."

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