Catechismus Westmonasteriensis Minor.
[This Catechism was prepared by the Westminster Assembly in 1647, and adopted by the General Assembly of the Church of Scotland, 1648; by the Presbyterian Synod of New York and Philadelphia, May, 1788: and by nearly all the Calvinistic Presbyterian and Congregational Churches of the English tongue. It was translated into Greek, Hebrew, Arabic, and many other languages, and appeared in innumerable editions. Although little known on the continent of Europe, it is more extensively used than any other Protestant catechism, except perhaps the Small Catechism of Luther and the Heidelberg Catechism. Want of space compels us to omit the Assembly's Larger Catechism, which is easy of access. For the same reason we have omitted the Scripture proofs.
The English original is conformed to the edition of the Presbyterian Board, compared with the London edition of 1658 and other older English and Scotch editions, which present no variations of any account. The Latin translation is from the Cambridge and Edinburgh editions, containing the Confession and both Catechisms, and reprinted in Niemeyer's Appendix.]
The Shorter Catechism. Catechismus Minor.
Question.1. What is the chief end of man? Quæstio. Quis hominis finis est præcipuus?
Answer. Man's chief end is to glorify God, and to enjoy him forever. Responsio. Præcipuus hominis finis est, Deum glorificare, eodemque frui in æternum.
Ques.2. What rule hath God given to direct us how we may glorify and enjoy him? Quæs. Quam nobis regulam dedit Deus, qua nos ad ejus glorificationem ac fruitionem dirigamur?
Ans. The Word of God, which is contained in the Scriptures of the Old and New Testaments, [2036] is the only rule to direct us how we may glorify and enjoy him. Resp. Verbum Dei (quod Scripturis Veteris ac Novi instrumenti comprehenditur) est unica regula, qua nos ad ejus glorificationem ac fruitionem dirigamur.
Ques.3. What do the Scriptures principally teach? Quæs. Quid est quod Scripturæ præcipue docent?
Ans. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Resp. Duo imprimis sunt quæ Scripturæ docent, quid homini de Deo sit credendum, quidque officii exigat ab homine Deus.
Ques.4. What is GOD? Quæs. Quid est Deus?
Ans. God is a Spirit, infinite, eternal, and unchangeable, in his Resp. Deus est Spiritus essentia, sapientia, potentia, sanctitate, justitia,
being, wisdom, power, holiness, justice, goodness, and truth. bonitate ac veritate infinitus, æternus, ac immutabilis.
Ques.5. Are there more Gods than one? Quæs. Suntne plures uno Deo? Ans. There is but one only, the living and true God. Resp. Unus est unicusque, vivens ille verusque Deus.
Ques.6. How many persons are there in the Godhead? Quæs. Quot sunt personæ in Deitate?
Ans. There are three persons in the Godhead: the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory. Resp. In Deitate personæ tres sunt, Pater, Filius, ac Spiritus Sanctus; suntque hæ tres personæ Deus unus, substantia eædem, potentia ac gloria coæquales.
Ques.7. What are the decrees of God? Quæs. Quid sunt decreta Dei? Ans. The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass. Resp. Decreta Dei sunt æternum ejus propositum secundum voluntatis suæ consilium, quo quicquid unquam evenit, propter suam ipsius gloriam præordinavit.
Ques.8. How doth God execute his decrees? Quæs. Quomodo decreta sua exequitur Deus?
Ans. God executeth his decrees in the works of creation and providence. Resp. Deus exequitur decreta sua creationis operibus ac providentiæ. Ques.9. What is the work of creation? Quæs. Quid est opus creationis? Ans. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good. Resp. Opus creationis est quo Deus per verbum potentiæ suæ omnia sex dierum spatio ex nihilo condidit, atque omnia quidem valde bona. Ques.10. How did God create man? Quæs. Qualem creavit Deus hominem? Ans. God created man, male and female, after his own image, in knowledge, righteousness, and holiness, Resp. Deus hominem creavit marem ac foeminam, juxta suam ipsius imaginem, in cognitione, justitia ac
with dominion over the creatures. sanctitate, dominium habentem in creaturas.
Ques.11. What are God's works of providence? Quæs. Quænam sunt opera Divinæ providentiæ?
Ans. God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions. Resp. Providentiæ Divinæ opera sunt sanctissima Dei, sapientissima potentissimaque creaturarum suarum omnium, earumque actionum conservatio et gubernatio.
Ques.12. What special act of providence did God exercise towards man, in the estate wherein he was created? Quæs. Quem peculiarem providentiæ suæ actum exercebat Deus circa hominem in statu creationis suæ existentem?
Ans. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of knowledge of good and evil, upon pain of death. Resp. Postquam Deus hominem condidisset, inibat cum illo foedus vitæ, sub conditione perfectæ, obedientiæ; esu de arbore scientiæ boni malique sub poena mortis eidem interdicens.
Ques.13. Did our first parents continue in the estate wherein they were created? Quæs. An vero Primi nostri Parentes in quo creati fuerant statu perstitere?
Ans. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God. Resp. Primi Parentes voluntatis suæ libertati permissi peccando in Deum statu in quo creati fuerant exciderunt.
Ques.14. What is sin? Quæs. Quid est peccatum?
Ans. Sin is any want of conformity unto, or transgression of, the law of God. Resp. Peccatum est defectus quilibet conformitatis cum lege Divina, seu quævis ejusdem transgressio.
Ques.15. What was the sin whereby our first parents fell from the estate wherein they were created? Quæs. Quodnam erat peccatum istud quo primi parentes statu in quo creati fuerant exciderunt? Ans. The sin whereby our first parents fell from the estate wherein Resp. Peccatum istud quo primi parentes statu in quo creati fuerant
they were created, was their eating the forbidden fruit. exciderunt, erat comestio fructus interdicti.
Ques.16. Did all mankind fall in Adam's first transgression? Quæs. Totumne genus humanum cecidit in prima Adami transgressione? Ans. The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression. Resp. Quandoquidem foedus cum Adamo ictum fuerat non suo tantum sed et posterorum suorum nomine; exinde factum est ut totum genus humanum ab illo generatione ordinaria procreatum, in eo peccaverit, cumque eo ceciderit, in prima ejus transgressione.
Ques.17. Into what estate did the fall bring mankind? Quæs. In quem vero statum præcipitavit lapsus iste humanum genus? Ans. The fall brought mankind into an estate of sin and misery. Resp. Lapsus iste humanum genus in statum peccati ac miseriæ præcipitavit. Ques.18. Wherein consists the sinfulness of that estate whereinto man fell? Quæs. In quo consistit status illius in quem lapsus est homo peccaminositas?
Ans. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it. Resp. Status in quem lapsus est homo peccaminositas consistit in reatu primi illius peccati quod Adamus admisit, in defectu originalis justitiæ, totiusque naturæ corruptione, quod Peccatum originale vulgo dicitur; una cum omnibus peccatis actualibus exinde profluentibus. Ques.19. What is the misery of that estate whereinto man fell? Quæs. Quæ miseria est illius status in quem homo lapsus est? Ans. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the [2037] miseries in Resp. Universum genus humanum lapsu suo communionem cum Deo perdidit, sub ira ejus et maledictione est constitutum, adeoque cunctis hujus
this life, to death itself, and to the pains of hell forever. vitæ miseriis, ipsi morti, infernique cruciatibus in æternum est obnoxium. Ques.20. Did God leave all mankind, to perish in the estate of sin and misery? Quæs. An vero Deus humanum genus universum in statu peccati ac miseriæ periturum dereliquit?
Ans. God, having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer. Resp. Deus cum ex mero suo beneplacito nonnullos ad vitam æternam ab omni retro æternitate elegisset, foedus gratiæ cum eis iniit; se nempe liberaturum eos e statu peccati ac miseriæ, atque in statum salutis per redemptorem translaturum.
Ques.21. Who is the Redeemer of God's elect? Quæs. Quis est Redemptor electorum Dei?
Ans. The only Redeemer of God's elect is the Lord Jesus Christ, who being the eternal Son of God became man, and so was, and continueth to be, God and man, in two distinct natures, and one person forever. Resp. Dominus Jesus Christus est electorum Dei Redemptor unicus, qui æternus Dei Filius cum esset, factus est homo; adeoque fuit, est, eritque Theanthropos, e naturis duabus distinctis persona unica in sempiternum. Ques.22. How did Christ, being the Son of God, become man? Quæs. Qui autem Christus, Filius Dei cum esset, factus est homo? Ans. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin. Resp. Christus Filius Dei factus est homo, dum corpus verum, animamque rationalem assumeret sibi vi Spiritus Sancti in utero eque substantia Virginis Mariæ conceptus, et ex eadem natus, immunis tamen a peccato.
Ques.23. What offices doth Christ execute as our Redeemer? Quæs. Quæ munera Christus ut Redemptor noster obit?
Ans. Christ, as our Redeemer, executeth the offices of a Prophet, Resp. Christus quatenus Redemptor noster obit munera Prophetæ,
of a Priest, and of a King, both in his estate of humiliation and exaltation. Sacerdotis ac Regis, cum in humiliationis tum in exaltationis suæ statu.
Ques.24. How doth Christ execute the office of a Prophet? Quæs. Quomodo Prophetæ munere defungitur Christus?
Ans. Christ executeth the office of a Prophet, in revealing to us by his Word and Spirit, the will of God for our salvation. Resp. Christus defungitur Prophetæ munere, voluntatem Dei in salutem nostram nobis per verbum suum spiritumque revelando.
Ques.25. How doth Christ execute the office of a Priest? Quæs. Qua ratione exequitur Christus munus Sacerdotale?
Ans. Christ executeth the office of a Priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in [2038] making continual intercession for us. Resp. Christus exequitur Sacerdotale munus, semetipsum semel in sacrificium offerendo, quo justitiæ divinæ satisfaceret, nosque Deo conciliaret; prout etiam perpetuo pro nobis intercedendo.
Ques.26. How doth Christ execute the office of a King? Quæs. Qui exequitur Christus munus Regium?
Ans. Christ executeth the office of a King, in subduing us to himself, in ruling and defending us, and in [2039] restraining and conquering all his and our enemies. Resp. Christus exequitur munus Regium nos sibi subjugando, nos gubernando, tuendoque, ut etiam hostes suos nostrosque coërcendo ac debellando.
Ques.27. Wherein did Christ's humiliation consist? Quæs. In quo constitit Christi humiliatio?
Ans. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time. Resp. Humiliatio Christi in eo constitit quod fuerit natus, et quidem humili conditione, factus sub lege, quodque vitæ hujus miserias, iram Dei mortemque crucis execrabilem subierit; quod sepultus fuerit, et sub potestate mortis aliquandiu commoratus.
Ques.28. Wherein consisteth Christ's exaltation? Quæs. In quo consistit Christi exaltatio?
Ans. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day. Resp. Exaltatio Christi consistit in resurrectione ejus a mortuis tertio die, ascensu in coelum, sessione ad dextram Dei Patris, adventu ejus ad mundum judicandum die novissimo.
Ques.29. How are we made partakers of the redemption purchased by Christ? Quæs. Qua ratione participes efficimur redemptionis per Christum acquisitæ?
Ans. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit. Resp. Redemptionis per Christum acquisitæ participes efficimur ejusdem nobis efficaci per Spiritum ejus Sanctum, applicatione.
Ques.30. How doth the Spirit apply to us the redemption purchased by Christ? Quæs. Quomodo nobis applicat Spiritus redemptionem per Christum acquisitam?
Ans. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. Resp. Spiritus nobis applicat redemptionem per Christum acquisitam fidem in nobis efficiendo, ac per eandem nos Christo in vocatione nostra efficaci uniendo.
Ques.31. What is effectual calling? Quæs. Quid est vocatio efficax? Ans. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel. Resp. Vocatio efficax est Spiritus Dei opus, quo nos peccati ac miseriæ nostræ arguens, mentes nostras cognitione Christi illuminans, voluntates nostras renovans, prorsus nobis persuadet, et vires sufficit, ut Jesum Christum amplectamur, gratuito nobis oblatum in Evangelio. Ques.32. What benefits do they Quæs. Quænam beneficia in hac
that are effectually called partake of in this life? vita consequuntur ii qui sunt vocati efficaciter?
Ans. They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which, in this life, do either accompany or flow from them. Resp. Qui vocati sunt efficaciter, justificationem, adoptionem, et sanctificationem in hac vita consequuntur, una cum omnibus iis beneficiis quæcunque solent in hac vita comitari illas, aut ab iisdem promanare.
Ques.33. What is justification? Quæs. Quid est justificatio? Ans. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone. Resp. Justificatio est actus gratiæ Dei gratuitæ, quo peccata nobis condonat omnia, nosque tanquam justos in conspectu suo acceptat, propter solam Christi justitiam nobis imputatam, per fidem tantum apprehensam.
Ques.34. What is adoption? Quæs. Quid est adoptio? Ans. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God. Resp. Adoptio est actus gratiæ Dei gratuitæ, quo in numerum recipimur ac jus obtinemus ad omnia privilegia filiorum Dei. Ques.35. What is sanctification? Quæs. Quid est sanctificatio? Ans. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness. Resp. Sanctificatio est opus gratiæ Dei gratuitæ, quo in toto homine secundum imaginem Dei renovamur, et potentes efficimur, qui magis in dies magisque peccato quidem moriamur, justitiæ autem vivamus. Ques.36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? Quæs. Quænam sunt illa beneficia quæ justificationem, adoptionem et sanctificationem in hac vita vel comitantur, vel ab eis promanant?
Ans. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, Resp. Quæ justificationem, adoptionem et sanctificationem in hac vita vel comitantur vel ab eis promanant beneficia, sunt certitudo amoris Dei,
peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. pax conscientiæ, gaudium in Spiritu Sancto, gratiæ incrementum, in eaque ad finem usque perseverantia. Ques.37. What benefits do believers receive from Christ at death? Quæs. Quænam a Christo beneficia in morte percipiunt fideles? Ans. The souls of believers are, at their death, made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection. Resp. Animæ fidelium in morte fiunt perfecte sanctæ, ac protinus in gloriam transferuntur; corpora vero usque Christo unita in sepulchris ad resurrectionem usque quiescunt.
Ques.38. What benefits do believers receive from Christ at the resurrection? Quæs. Quæ tandem beneficia a Christo percipiunt fideles in resurrectione?
Ans. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity. Resp. In resurrectione fideles suscitati in gloria, palam agnoscentur et absolventur in die judicii, fientque perfecte beati plena Dei in omne æternum fruitione.
Ques.39. What is the duty which God requireth of man? Quæs. Quid autem officii ac observantiæ ab homine exposcit Deus?
Ans. The duty which God requireth of man is obedience to his revealed will. Resp. Officium quod ab homine Deus exposcit, est obedientia voluntati ejus revelatæ exhibenda.
Ques.40. What did God at first reveal to man for the rule of his obedience? Quæs. Quid homini primum revelavit Deus, quod foret ipsi obedientiæ regula?
Ans. The rule which God at first revealed to man, for his obedience, was the moral law. Resp. Obedientiæ regula, quam Deus homini primum revelavit, erat Lex moralis.
Ques.41. Wherein is the moral law summarily comprehended? Quæs. Ubinam summatim comprehenditur lex moralis?
Ans. The moral law is summarily comprehended in the ten commandments. Resp. Lex moralis summatim comprehenditur in Decalogo.
Ques.42. What is the sum of the ten commandments? Quæs. Dic quænam sit Decalogi summa?
Ans. The sum of the ten commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves. Resp. Summa Decalogi est ut Dominum nostrum toto corde, tota anima, tota mente, totisque viribus nostris diligamus; proximum vero nostrum sicut nosmetipsos. Ques.43. What is the preface to the ten commandments? Quæs. Quænam est Decalogi præfatio?
Ans. The preface to the ten commandments is in these words: I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. Resp. Decalogi præfatio hisce verbis continetur [Ego sum Dominus Deus tuus, qui te eduxi e terra Ægypti, e domo servitutis]. Ques.44. What doth the preface to the ten commandments teach us? Quæs. Quid nos edocet Decalogi præfatio?
Ans. The preface to the ten commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his commandments. Resp. Decalogi præfatio nos docet, quod quoniam Deus est Dominus, nosterque Deus ac redemptor, ea propter præcepta ejus omnia tenemur observare.
Ques.45. Which is the first commandment? Quæs. Quodnam est mandatum primum?
Ans. The first commandment is, Thou shalt have no other gods before me. Resp. Mandatum primum est [Non habebis Deos alios coram me]. Ques.46. What is required in the first commandment? Quæs. In mandato primo quid exigitur?
Ans. The first commandment requireth us to know and acknowledge God, to be the only true God, and our God; and to worship and glorify him accordingly. Resp. In mandato primo exigitur ut Jehovam esse unicum illum verumque Deum, Deumque nostrum cognoscamus simul et agnoscamus, atque ut talem colamus, ac glorificemus.
Ques.47. What is forbidden in the first commandment? Quæs. Quid est quod prohibetur mandato primo?
Ans. The first commandment forbiddeth the denying, or not worshiping and glorifying the true God, as God, and our God; and the giving that worship and glory to any other which is due to him alone. Resp. In primo mandato prohibetur veri Dei abnegatio, neglectusque ipsum tanquam Deum, Deumque nostrum colendi ac glorificandi; prout etiam cultum ac gloriam illi soli debita alii cuivis tribuere aut exhibere. Ques.48. What are we specially taught by these words, "before me," in the first commandment? Quæs. Quid imprimis docemur verbis istis mandati primi [Coram me]?
Ans. These words, "before me" in the first commandment, teach us that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God. Resp. Verba isthæc [Coram me] in mandato primo nos docent, Deum qui omnia intuetur, peccatum alium habendi Deum cum imprimis advertere, tum vero eodem offendi plurimum. Ques.49. Which is the second commandment? Quæs. Quodnam est præceptum secundum?
Ans. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and Jceep my commandments. Resp. Secundum præceptum est [Non facies tibi imaginem quamvis sculptilem, aut similitudinem rei cujusvis quæ est in coelis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum Zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me, ac mandata mea observantium].
Ques.50. What is required in the second commandment? Quæs. Quid exigitur in secundo præcepto?
Ans. The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word. Resp. Præceptum secundum exigit, ut cultus omnes ac instituta religionis quæcunque Deus in verbo suo constituit, excipiamus, observemus, pura denique ac integra custodiamus.
Ques.51. What is forbidden in the second commandment? Quæs. Quid est quod in secundo præcepto prohibetur?
Ans. The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his Word. Resp. Secundum præceptum interdicit nobis cultu Dei per simulacra, aut alia ratione quaviscunque quam in verbo suo Deus non præscripsit.
Ques.52. What are the reasons annexed to the second commandment? Quæs. Quænam sunt rationes præcepto secundo annexe?
Ans. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety [2040] in us, and the [2041] zeal he hath to his own worship. Resp. Rationes secundo præcepto annexæ sunt, supremum Dei in nos dominium, illius jus in nobis peculiare, zelusque quo suum ipsius cultum prosequitur.
Ques.53. Which is the third commandment? Quæs. Age quodnam est tertium mandatum?
Ans. The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. Resp. Mandatum tertium sic habetur [Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit].
Ques.54. What is required in the third commandment? Quæs. Quid exigitur in mandate tertio?
Ans. The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word, and works. Resp. Mandatum tertium exigit ut Dei nomina, titulos, attributa, instituta, verba, operaque sancte summaque cum reverentia adhibeamus.
Ques.55. What is forbidden in the third commandment? Quæs. Quid prohibetur mandato tertio?
Ans. The third commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known. Resp. Mandatum tertium prohibet rei cujusvis qua Deus se notum facit, profanationem omnem ac abusum. Ques.56. What is the reason annexed to the third commandment? Quæs. Quænam est ratio subnexa mandato tertio?
Ans. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment. Resp. Ratio mandato tertio subnexa est, quod licet hujus præcepti violatores ab hominibus quandoque nil supplicii ferant, nihilominus tamen Dominus Deus noster eos justum ejus judicium neutiquam patietur subterfugere.
Ques.57. Which is the fourth commandment? Quæs. Recita mandatum quartum?
Ans. The fourth commandment is, Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it. Resp. Mandati quarti verba sunt isthæc [Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque filius tuus, neque filia tua, nec servus tuus, nec ancilla tua, neque jumentum tuum, nec hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit Dominus coelum terramque, mare, et quicquid in illis continetur, septimo vero die requievit, quamobrem benedixit Dominus diei sabbati, eumque sanctificavit.]
Ques.58. What is required in the fourth commandment? Quæs. Quid a nobis exigit mandatum quartum?
Ans. The fourth commandment Resp. Quartum mandatum a nobis
requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy Sabbath to himself. [2042] exigit, ut statum illud tempus quod in verbo suo designavit Deus, sanctum ei observemus; integrum nempe Diem e septenis unum in sanctum illi sabbatum celebrandum.
Ques.59. Which day of the seven hath God appointed to be the weekly Sabbath? Quæs. E septenis autem quem diem sabbato hebdomadario designavit Deus?
Ans. From the beginning of the world to the resurrection of Christ, God [2043] appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week, ever since, to continue to the end of the world, which is the Christian Sabbath. Resp. Deus hebdomadario sabbato designavit septimum diem hebdomadæ ah initio mundi usque ad Christi resurrectionem, exinde vero ad finem usque mundi duraturum, diem septimanæ primum, quod est sabbatum Christianum. Ques.60. How is the Sabbath to be sanctified? Quæs. Qui autum est sabbatum sanctificandum?
Ans. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy. Resp. Sabbatum est sanctificandum diem illum integrum sancte quiescendo, etiam a negotiis et recreationibus mundanis, aliis quidem diebus haud illicitis; totumque illud temporis (præterquam quod operibus necessitatis ac misericordiæ insumendum fuerit) cultus Divini exercitiis publicis privatisque impendendo. Ques.61. What is [2044] forbidden in the fourth commandment? Quæs. Quid prohibetur in mandato quarto?
Ans. The fourth commandment forbiddeth the omission, [2045] or careless performance, of the duties required, and the profaning the day Resp. Mandatum quartum prohibet officiorum quæ inibi requiruntur, cum omissionem tum præstationem negligentem; prout etiam ejus diei
by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works about our worldly employments and [2046] recreations. profanationem qualemcunque, sive illum otiose consumendo, sive quod in se peccatum est faciendo, seu denique circa mundana negotia vel recreationes cogitationibus, dictis, factisve non necessariis.
Ques.62. What are the reasons annexed to the fourth commandment? Quæs. Quænam sunt quarto præcepto rationes annexe?
Ans. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, [2047] his challenging a special propriety [2048] in the seventh, his own example, and his blessing the Sabbath-day. Resp. Rationes quarto præcepto annexæ sunt istiusmodi; quoniam e septimana qualibet sex dies concesserit nobis Deus nostris ipsorum negotiis insumendos; quoniam in septimo jus sibi vendicat peculiare; quoniam Deus exemplo suo nobis præivit, ac diei sabbati benedixit.
Ques.63. Which [2049] is the fifth commandment? Quæs. Quodnam est præceptum quintum?
Ans. The fifth commandment is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. Resp. Quintum præceptum est hujusmodi [Honora patrem tuum ac matrem tuam ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus].
Ques.64. What is required in the fifth commandment? Quæs. Quid est quod jubemur mandato quinto?
Ans. The fifth commandment requireth the preserving the honor of, [2050] and performing the duties belonging to, every one in their several places and relations, as superiors, inferiors, or equals. Resp. Mandatum quintum nos jubet honorem conservare, ac officia persolvere unicuique pro ratione ordinis ac relationis in quibus fuerit exhibenda, seu superior nobis fiet, sive inferior, sive denique æqualis.
Ques.65. What is forbidden in the fifth commandment? Quæs. Quid est quod mandatum quintum vetat?
Ans. The fifth commandment forbiddeth the neglecting of, or doing any thing against, the honor and duty which belongeth to every one in their several places and relations. Resp. Quintum mandatum vetat honorem, officiumque singulis debitum pro ratione ordinis ac relatione in quibus fuerint, aut negligere, aut adversus ea quicquam machinari. Ques.66. What is the reason annexed to the fifth commandment? Quæs. Quæ ratio subnectitur quinto præcepto?
Ans. The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory, and their own good) to all such as keep this commandment. Resp. Ratio quinto præcepto subnexa est promissio longævitatis, prosperitatisque (quatenus nempe Dei gloriæ ipsorumque conducant utilitati) omnibus facta hoc præceptum observantibus.
Ques.67. Which is the sixth commandment? Quæs. Cedo mandatum sextum? Ans. The sixth commandment is, Thou shalt not kill. Resp. Mandatum sextum hisce verbis comprehenditur [Non occides].
Ques.68. What is required in the sixth commandment? Quæs. Quid a nobis exigit mandatum sextum?
Ans. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others. Resp. Exigit a nobis mandatum sextum, ut vitam cum nostram tum aliorum honestis quibuscunque rationibus tueamur.
Ques.69. What is forbidden in the sixth commandment? Quæs. Quid vero prohibet sextum mandatum?
Ans. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto. Resp. Sextum mandatum prohibet vitam nobismetipsis, aut injuste proximo vitam adimere, aut quidvis quod eo tendat agere.
Ques.70. Which is the seventh commandment? Quæs. Quodnam est mandatum septimum?
Ans. The seventh commandment Resp. Mandatum septimum hæc
is, Thou shalt not commit adultery. verba complectuntur [Non moechaberis].
Ques.71. What is required in the seventh commandment? Quæs. Quid exigitur mandato septimo?
Ans. The seventh commandment requireth the preservation of our own and our neighbor's chastity, in heart, speech, and behavior. Resp. Mandatum septimum exigit ut tam nostram quam proximorum castitatem animo, sermone, gestuque conservemus.
Ques.72. What is forbidden in the seventh commandment? Quæs. Quid prohibetur mandato septimo?
Ans. The seventh commandment forbiddeth all unchaste thoughts, words, and actions. Resp. Septimum mandatum prohibet cogitationes, sermones, actionesque omnes impudicas.
Ques.73. Which is the eighth commandment? Quæs. Quodnam est præceptum octavum?
Ans. The eighth commandment is, Thou shalt not steal. Resp. Præceptum octavum hoc est [Non furaberis].
Ques.74 What is required in the eighth commandment? Quæs. Mandatum octavum quid a nobis exigit?
Ans. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. Resp. Octavum mandatum a nobis exigit, facultates ac rem externam nostri aliorumque ut procuremus ac promoveamus.
Ques.75. What is forbidden in the eighth commandment? Quæs. In octavo præcepto quid prohibetur?
Ans. The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbor's wealth or outward estate. Resp. Octavum mandatum prohibet quicquid nostris aut proximorum nostrorum opibus rebusque externis injusto aut est aut esse possit impedimento.
Ques.76. Which [2051] is the ninth commandment? Quæs. Quodnam est præceptum nonum?
Ans. The ninth commandment is, Thou shalt not hear false witness against thy neighbor? Resp. Præceptum nonum sic se habet [Non eris adversus proximum tuum testis mendax].
Ques.77. What is required in the ninth commandment? Quæs. Quid a nobis exigit præceptum nonum?
Ans. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor's good name, especially in witness-bearing. Resp. Præceptum nonum id a nobis exigit ut veritatem inter homines mutuo, utque bonum nomen et existimationem cum nostri tum proximorum nostrorum conservemus ac promoveamus, cum primis vero in ferendo testimonio.
Ques.78. What is forbidden in the ninth commandment? Quæs. Quid prohibetur nono præcepto?
Ans. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor's good name. Resp. Nonum præceptum prohibet quicquid est aut veritati inimicum; aut existimationi nostri vel proximorum nostrorum injurium. Ques.79. Which [2052] is the tenth commandment? Quæs. Quale est mandatum decimum?
Ans. The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. Resp. Mandatum decimum hæc verba exhibent [Non concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum, neque aliud denique quicquam quod est proximi tui].
Ques.80. What is required in the tenth commandment? Quæs. In decimo præcepto quid exigitur?
Ans. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his. Resp. Præceptum decimum exigit ut sorti nostræ plane acquiescamus, utque in proximum et quæcunque sunt ejus debite, benevoleque afficiamur.
Ques.81. What is forbidden in the tenth commandment? Quæs. Quæ prohibentur decimo mandato?
Ans. The tenth commandment forbiddeth all discontentment with Resp. Mandatum decimum prohibet rerum nostrarum displicentiam,
our own estate, envying or grieving at the good of our neighbor, and all inordinate motions or [2053] affections to any thing that is his. invidiam ac dolorem de bono proximi, una cum animi nostri motibus et affectionibus circa ea quæ proximi sunt inordinatis quibuscunque. Ques.82. Is any man able perfectly to keep the commandments of God? Quæs. Quisquamne potis est mandata Dei perfecte observare? Ans. No mere man, since the fall, is able, in this life, perfectly to keep the commandments of God; but doth daily break them, in thought, word, and deed. Resp. Post lapsum nemo extat humana tantum natura constans, qui mandata Dei perfecte in hac vita implere potest, quominus ea quotidie tum cogitatione, tum dictis factisque violet. Ques.83. Are all transgressions of the law equally heinous? Quæs. An vero sunt omnes violationes legis ex æquo graves?
Ans. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. Resp. Peccata sunt nonnulla aliis cum sua natura, tum propter varias eorum aggravationes in conspectu Dei graviora.
Ques.84. What doth every sin deserve? Quæs. Quid est quod meretur peccatum unumquodque?
Ans. Every sin deserveth God's wrath and curse, both in this life and that which is to come. Resp. Unumquodque peccatum iram Dei meretur ac maledictionem cum in vita præsenti, tum in futura.
Ques.85. What doth God require of us, that we may escape his wrath and curse, due to us for sin? Quæs. Quid autem exigit a nobis Deus, quo nobis ob peccatum debitas iram ejus ac maledictionem effugiamus? Ans. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. Resp. Quo iram Dei ac maledictionem ob peccatum nobis debitas effugiamus, exigit a nobis Deus fidem in Jesum Christum, resipiscentiam ad vitam, una cum usu mediorum omnium externorum diligenti, quibus Christus nobis communicat redemptionis suæ beneficia.
Ques.86. What is faith in Jesus Christ? Quæs. Quid est fides in Jesum Christum?
Ans. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel. Resp. Fides in Jesum Christum est gratia salvifica, qua illum recipimus, eoque solo nitimur, ut salvi simus, prout ille nobis offertur in evangelio.
Ques.87. What is repentance unto life? Quæs. Quid est resipiscentia ad vitam?
Ans. Repentance unto life is a saving grace, whereby a sinner, out of a [2054] true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience. Resp. Resipiscentia ad vitam est gratia salvifica, qua peccator e vero peccati sui sensu, ac apprehensione divinæ in Christo misericordiæ, dolens ac perosus peccatum suum ab illo ad Deum convertitur, cum novae, obedientiæ pleno proposito et conatu.
Ques.88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption? Quæs. Quænam sunt externa media quibus Christus nobis communicat redemptionis suæ beneficia?
Ans. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation. Resp. Media externa ac ordinaria quibus Christus nobis communicat redemptionis suæ beneficia sunt ejus instituta, verbum præsertim, sacramenta, et oratio; quæ quidem omnia electis redduntur efficacia ad salutem.
Ques.89. How is the word made effectual to salvation? Quæs. Qua ratione fit verbum efficax ad salutem?
Ans. The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting Resp. Spiritus Dei lectionem verbi præcipue vero prædicationem ejus reddit medium efficax convincendi, convertendique peccatores, eosdemque
sinners, and of building them up in holiness and comfort through faith unto salvation. in sanctimonia et consolatione ædificandi per fidem ad salutem.
Ques.90. How is the Word to be read and heard, that it may become effectual to salvation? Quæs. Quomodo legi debet ac audiri verbum, ut evadat efficax ad salutem?
Ans. That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives. Resp. Quo verbum evadat efficax ad salutem, debemus ei cum præparatione, ac oratione diligenter attendere; idemque fide excipere ac amore, in animis nostris recondere, ac in vita nostra exprimere. Ques.91. How do the sacraments become effectual means of salvation? Quæs. Qui evadunt sacramenta media efficacia ad salutem? Ans. The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them. Resp. Sacramenta evadunt efficacia ad salutem media, non ulla in ipsis vi, nec in eo qui illa administrat; verum Christi solummodo benedictione, ac Spiritus ejus in iis qui illa per fidem recipiunt operatione.
Ques.92. What is a sacrament? Quæs. Quid est sacramentum? Ans. A sacrament is a holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers. Resp. Sacramentum est ordinatio sacra a Christo instituta, in qua fidelibus per signa in sensus incurrentia Christus novique foederis beneficia repræsentantur, obsignantur, et applicantur.
Ques.93. Which are the sacraments of the New Testament? Quæs. Quænam sunt sacramenta Novi Testamenti?
Ans. The sacraments of the New Testament are Baptism and the Lord's Supper. Resp. Sacramenta Novi Testamenti sunt Baptismus ac coena Dei. Ques.94. What is Baptism? Quæs. Quid est baptismus? Ans. Baptism is a sacrament, Resp. Baptismus est Sacramentum,
wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's. in quo ablutio per aquam in nomine Patris ac Filii ac Spiritus Sancti, nostram in Christum insitionem, et beneficiorum foederis gratiæ, participationem, pactumque nostrum, nos nempe Domini futuros esse totos, significat obsignatque. Ques.95. To whom is Baptism to be administered? Quæs. Quibus est Baptismus administrandus?
Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church, are to be baptized. Resp. Baptismus non est administrandus quibusdam extra Ecclesiam visibilem constitutis, donec se in Christum credere, eique obedientes fore professi fuerint; verum infantes eorum qui membra sunt Ecclesiæ visibilis sunt baptizandi.
Ques.96. What is the Lord's Supper? Quæs. Quid est coena Domini? Ans. The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace. Resp. Coena Domini est Sacramentum, in quo pane ac vino secundum Christi institutum datis acceptisque, mors ejus ostenditur; quæ qui digne participant, corporis ejus et sanguinis (non quidem corporeo et carnali modo, verum) per fidem fiunt participes, omniumque ipsius beneficiorum ad nutritionem suam spiritualem suumque in gratia incrementum. Ques.97. What is required to the worthy receiving of the Lord's Supper? Quæs. Ut digne quis participet coenam Dominicam quid requiritur?
Ans. It is required of them that would worthily partake of the Lord's Supper, that they examine Resp. Qui coenam Dominicam digne cupiunt participare, requiritur, ut semet examinent cum de cognitione
themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest coming unworthily, they eat and drink judgment to themselves. sua, qua corpus Domini valeant discernere, tum de fide sua, qua vescantur ipso, tum etiam de resipiscentia sua, amore ac obedientia nova; ne forte indigni si advenerint, judicium edant bibantque sibimetipsis. Ques.98. What is prayer? Quæs. Quid est precatio?
Ans. Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies. Resp. Precatio est qua petitiones nostras pro rebus divinæ voluntati congruis offerimus Deo, in nomine Christi, una cum peccatorum nostrorum confessione, et grata beneficiorum ejus agnitione.
Ques.99. What rule hath God given for our direction in prayer? Quæs. Quam nobis regulum præscripsit Deus precibus nostris dirigendis? Ans. The whole Word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer. Resp. Totum Dei verbum utile est nobis in oratione dirigendis; specialis vero directionis norma est illa orationis formula quam discipulos suos edocuit Christus, oratio dominica quæ vulgo dicitur. Ques.100. What doth the preface of the Lord's Prayer teach us? Quæs. Quid nos docet orationis Dominicæ præfatio?
Ans. The preface of the Lord's Prayer, which is, 'Our Father which art in heaven,' teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able [2055] and ready to help us; and that we should pray with and for others. Resp. Orationis Dominicæ præfatio nempe [Pater noster, qui es in coelis] nos docet accedere ad Deum cum omni sancta reverentia ac confidentia, tanquam filios ad patrem, qui et potis est ut paratus nobis opitulari; prout etiam cum aliis atque pro aliis orare.
Ques.101. What do we pray for in the first petition? Quæs. Quid est quod oramus in petitione prima?
Ans. In the first petition, which Resp. In petitione prima, scil.
is, 'Hallowed be thy name,' we pray that God would enable us and others to glorify him in all that whereby he maketh himself known, and that he would dispose all things to his own glory. [Sanctificetur nomen tuum] oramus et efficere velit Deus, ut eum nos aliique, in eis, quibuscunque se notum nobis facit, glorificare valeamus; atque ad suam ipsius gloriam omnia dirigere velit ac disponere.
Ques.102. What do we pray for in the second petition? Quæs. Quid petimus in secunda petitione?
Ans. In the second petition, which is, 'Thy kingdom, come,' we pray that Satan's kingdom may be destroyed, and that the kingdom of grace may [2056] be advanced, ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened. Resp. In petitione secunda, quæ hujusmodi est [adveniat regnum tuum] petimus ut destruatur regnum Satanæ, gratiæ vero regnum ut promoveatur, ut nos aliique in eo simus cum constituti tum conservati ne excidamus, utque regnum gloriæ velit Deus adproperare.
Ques.103. What do we pray for in the third petition? Quæs. In petitione tertia quid precamur?
Ans. In the third petition, which is, 'Thy will be done on earth as it is in heaven,' we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven. Resp. In petitione tertia, scil. hisce verbis [fiat voluntas tua in terris sicut in coelis] precamur efficere velit Deus, ut nos per gratiam voluntatem ejus tum cognoscere, tum ei in omnibus obtemperare, et nos submittere, id quod in coelis faciunt Angeli, et valeamus et velimus.
Ques.104. What do we pray for in the fourth petition? Quæs. Quid oramus in petitione quarta?
Ans. In the fourth petition, which is, ',' we pray that of God's free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them. Resp. In quarta petitione quæ sic habetur [Panem nostrum quotidianum da nobis hodie] oramus ut e donatione Dei gratuita, bonorum quæ hujus vitæ sunt portionem idoneam obtineamus, ejusque una cum iis benedictione perfruamur.
Ques.105. What do we pray for in the fifth petition? Quæs. Quid precamur in petitions quinta?
Ans. In the fifth petition, which is, 'And forgive us our debts as we forgive our debtors,' we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others. Resp. In petitione quinta, cujus verba sunt [Ac remitte nobis debita nostra, sic ut remittimus debitoribus nostris] precamur ut Deus peccata nostra omnia gratis velit propter Christum condonare, quod quidem ut petamus eo magis animus nobis fit, quod aliis animitus condonare gratia ipsius auxiliante valeamus.
Ques.106. What do we pray for in the sixth petition? Quæs. Quid petimus in sexta petitione?
Ans. In the sixth petition, which is, 'And lead us not into temptation, but deliver us from evil,' we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. Resp. In petitione sexta, quam hæc verba complectuntur [Et ne nos inducas in tentationem, sed libera nos a malo] oramus ut velit nos Deus aut immunes a tentatione ad peccatum conservare, aut certe tentatos suffulcire ac liberare.
Ques.107. What doth the conclusion of the Lord's Prayer teach us? Quæs. Quid nos docet orationis Dominicæ conclusio?
Ans. The conclusion of the Lord's Prayer, which is, 'For thine is the kingdom, and the power and the glory forever, Amen,' teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire and assurance to be heard, we say, Amen. Resp. Orationis Dominicæ conclusio [Quia tuum est regnum, potentia et gloria, in secula, Amen] Nos docet animos ac confidentiam nobis in orando a solo Deo derivare, eumque in precibus nostris laudare, regnum ei, potentiam, ac gloriam tribuendo; quoque desiderium nostrum testemur, et exauditionis confidentiam, dicimus, Amen.
The Ten Commandments. Decalogus.
Exodus xx. Exod. xx.
God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Locutus est Deus omnia hæc verba, dicendo; Ego sum Dominus Deus tuus, qui te eduxi e terra Ægypti, e domo servitutis.
I. Thou shalt have no other gods before me. I. Non habebis deos alios coram me.
II. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments. II. Non facies tibi imaginem quamvis sculptilem, aut similitudinem rei cujusvis quæ est in coelis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me ac mandata mea observantium.
III. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. III. Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit. IV. Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thon, nor thy son: nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is IV. Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque servus tuus, nec ancilla tua, neque jumentum tuum, neque hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit
within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it. Dominus coelum, terramque, mare et quicquid in illis continetur: septimo vero die requievit; quamobrem benedixit Dominus diei Sabbati, eumque sanctificavit.
V. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. V. Honora patrem tuum ac matrem tuam, ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus.
VI. Thou shalt not kill. VI. Non occides.
VII. Thou shalt not commit adultery. VII. Non mæchaberis. VIII. Thou shalt not steal. VIII. Non furaberis.
IX. Thou shalt not bear false witness against thy neighbor. IX. Non eris adversus proximum tuum testis mendax.
X. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. X. Non concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum neque aliud denique quicquam quod est proximi tui.
The Lord's Prayer. Oratio Dominica.
Matt. vi. Matt. vi.
Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen. Pater noster qui es in coelis, sanctificetur nomen tuum, adveniat regnum tuum, fiat voluntas tua in terris sicut in coelis, panem nostrum quotidianum da nobis hodie, ac remitte nobis debita nostra, sicut nos remittimus debitoribus nostris, et ne nos inducas in tentationem, sed libera nos a malo, quia tuum est regnum, potentia et gloria in secula. Amen.
The Creed. Symbolum.
I believe in God the Father almighty, maker of heaven and earth; and in Jesus Christ his only Son, our Lord; who [2057] was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell: [2058] the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen. Credo in Deum Patrem omnipotentem, creatorem coeli ac terræ; et in Jesum Christum filium ejus unicum, Dominum nostrum; qui conceptus est e Spiritu sancto, natus ex Maria Virgine; passus sub Pontio Pilato, crucifixus, mortuus et sepultus; descendit ad inferos: [2059] tertio die resurrexit a mortuis: ascendit in coelum, et sedet ad dextram Dei patris omnipotentis: unde venturus est ad judicandum vivos et mortuos. Credo in Spiritum Sanctum: Sanctam ecclesiam catholicam: Sanctorum communionem: remissionem peccatorum, resurrectionem corporis et vitam æternam. Amen.
The oldest editions of the Westminster Shorter Catechism have the following addendum:
So much of every Question both in the Larger and Shorter Catechism, is repeated in the Answer, as maketh every Answer an entire Proposition, or sentence in itself: to the end the Learner may further improve it upon all occasions, for his increase in knowledge and piety, even out of the course of catechising, as well as in it. E quæstione qualibet utriusque catechismi repetitum dedimus in responsione quantum responsionem quamlibet reddat propositionem integram, sive sententiam absolutam. Eo nempe consilio ut discenti ulterius utilis esse possit, quoties occasio tulerit, ad cognitionis ac pietatis incrementum, vel extra catechisandi rationem.
And albeit the substance of the doctrine comprised in that Abridgment commonly called, The Apostles' Creed, be fully set forth in each of the Catechisms, so as there is no necessity of inserting the Creed itself, yet it is here annexed, not as though it were composed by the Apostles, or ought to be esteemed Canonical Scripture, as the Ten Commandments, and the Lord's Prayer (much less a Prayer, as ignorant people have been apt to make both it and the Decalogue), but because it is a brief sum of the Christian faith, agreeable to the Word of God, and anciently received in the Churches of Christ. Et quamvis in alterutro Catechismo substantia doctrinæ in compendia illo {Symbolo apostolico vulgo dicto) comprehensæ plene ac perfecte exhibeatur, adeo quidem ut nulla supersit necessitas symbolum ipsum inserendi: nihilominus tamen hic illud subnectendum esse duximus; non perinde quasi aut ab ipsis Apostolis fuerit concinnatum, aut pariter cum decalogo, ac oratione Dominica pro Scriptura canonica haberi debeat: (nedum certe pro oratione, quo nomine ignara plebecula cum illud tum decalogum in proclivi fuit ut usurparet), verum quod sit fidei Christianæ breve compendium, verbo Dei consentaneum, ac in Ecclesiis Christi antiquitus receptum.
Cornelius Burges, Prolocutor pro tempore.
Henry Roborough, Scriba.
Adoniram Byfield, Scriba.
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