Q. 1. What is the chief end of man?
A. Man’s chief end is to glorify God, and to enjoy him forever.
1. Præceptor. Quis hominis finis est præcipuus?
Discipulus. Præcipuus hominis finis est, Deum glorificare eodemque frui in æternum.
Q. 2. What rule hath God given to direct us how we may glorify and enjoy him?
A. The word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.
2. P. Quam nobis regulam dedit Deus qua nos ad ejus glorificationem ac fruitionem dirigamur?
D. Verbum Dei, quod Scripturis Veteris ac Novi Testamenti comprehenditur, est unica regula, qua nos ad ejus glorificationem ac fruitionem dirigamur.
Q. 3. What do the Scriptures principally teach?
A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.
3. P. Quid est quod Scripturæ præcipue docent?
D. Duo imprimis sunt quæ Scripturæ docent, quid homini de Deo sit credendum, quidque officii exigat ab homine Deus.
Q. 4. What is God?
A. God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.
4. P. Quid est Deus?
D. Deus est Spiritus, essentia, sapientia, potentia, sanctitate, justitia, bonitate ac veritate, infinitus, æternus et immutabilis.
Q. 5. Are there more Gods than one?
A. There is but one only, the living and true God.
5. P. Suntne plures uno Deo?
D. Unus est unicusque, vivens ille verusque Deus.
Q. 6. How many persons are there in the Godhead?
A. 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.
6. P. Quot sunt personæ in Deitate?
D. In Deitate personæ tres sunt, Pater, Filius ac Spiritus Sanctus; suntque hæ tres personæ Deus unus, substantia eadem, potentia ac gloria coæquales.
Q. 7. What are the decrees of God?
A. The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.
7. P. Quid sunt decreta Dei?
D. Decreta Dei sunt æternum ejus propositum secundum voluntatis suæ consilium, quo quicquid unquam evenit propter suam ipsius gloriam præordinavit.
Q. 8. How doth God execute his decrees?
A. God executeth his decrees in the works of creation and providence.
8. P. Quomodo decreta sua exsequitur Deus?
D. Deus exsequitur decreta sua creationis operibus ac providentiæ.
Q. 9. What is the work of creation?
A. 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.
9. P. Quid est opus creationis?
D. Opus creationis est quo Deus per verbum potentiæ suæ omnia sex dierum spatio ex nihilo condidit, atque omnia quidem valde bona.
Q. 10. How did God create man?
A. God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
10. P. Qualem creavit Deus hominem?
D. Deus hominem creavit marem ac fœminam, juxta suam ipsius imaginem, in cognitione, justitia, ac sanctitate, dominium habentem in creaturas.
Q. 11. What are God’s works of providence?
A. God’s works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.
11. P. Quænam sunt opera Divinæ Providentiæ?
D. Providentiæ Divinæ opera sunt sanctissmia Dei, sapientissima, potentissimaque, creaturarum suarum omnium, earumque actionum, conservatio et gubernatio.
Q. 12. What special act of providence did God exercise towards man, in the estate wherein he was created?
A. 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 the knowledge of good and evil, upon the pain of death.
12. P. Quem peculiarem providentiæ suæ actum exercebat Deus circa hominem in statu creationis suæ existentem?
D. Quum Deus hominem condidisset, inibat cum illo fœdus vitæ, sub conditione perfectæ obedientiæ, esu de arbore scientiæ boni malique sub pœna mortis eidem interdicens.
Q. 13. Did our first parents continue in the estate wherein they were created?
A. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.
13. P. An primi nostri parentes in quo creati fuerunt statu perstitere?
D. Primi parentes nostri, voluntatis suæ libertati permissi, peccando in Deum statu in quo creati fuerant exciderunt.
Q. 14. What is sin?
A. Sin is any want of conformity unto, or transgression of, the law of God.
14. P. Quid est peccatum?
D. Peccatum est defectus quilibet conformitatis cum lege Divina, seu quævis ejusdem transgressio.
Q. 15. What was the sin whereby our first parents fell from the estate wherein they were created?
A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.
15. P. Quodnam erat peccatum istud quo primi parentes statu in quo creati fuerant exciderunt?
D. Peccatum istud, quo primi parentes statu in quo creati fuerant exciderunt, erat comestio fructus interdicti.
Q. 16. Did all mankind fall in Adam’s first transgression?
A. 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.
16. P. Totumne genus humanum cecidit in prima Adami transgressione?
D. Quandoquidem fœdus 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.
Q. 17. Into what estate did the fall bring mankind?
A. The fall brought mankind into an estate of sin and misery.
17. P. In quem statum præcipitavit lapsus iste humanum genus?
D. Lapsus iste humanum genus in statum peccati ac miseriæ præcipitavit.
Q. 18. Wherein consists the sinfulness of that estate whereinto man fell?
A. 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.
18. P. In quo consistit status illius in quem lapsus est homo peccaminositas?
D. Status in quem lapsus est homo peccaminositas consistit in reatu primi illius peccati quod Adamus admisit, in defectu originalis justitiæ, totiusque naturæ ejus corruptione, quod Peccatum Originale vulgo dicitur, una cum omnibus peccatis actualibus exinde profluentibus.
Q. 19. What is the misery of that estate whereinto man fell?
A. All mankind, by their fall, lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell forever.
19. P. Quæ miseria est illius status in quem homo lapsus est?
D. Universum genus humanum lapsu suo communionem cum Deo perdidit, sub ira ejus et maledictione est constitutum, adeoque cunctis hujus vitæ miseriis, ipsi morti, infernique cruciatibus in æternum est obnoxium.
Q. 20. Did God leave all mankind to perish in the estate of sin and misery?
A. God, having, out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, o deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.
20. P. An Deus humanum genus universum in statu peccati ac miseriæ periturum dereliquit?
D. Deus, quum ex mero suo beneplacito nonnullos ad vitam æternam ab omni retro aeternitate elegisset, fœdus gratiæ iniit, se nempe liberaturum eos e statu peccati ac miseriæ, atque in statum salutis per Redemptorem translaturum.
Q. 21. Who is the Redeemer of God’s elect?
A. 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.
21. P. Quis est Redemptor electorum Dei?
D. Dominus Jesus Christus est electorum Dei Redemptor unicus, qui æternus Dei filius quum esset, factus est homo; adeoque fuit, est, eritque Θεανθρωπος, e naturis duabus distinctis persona unica in sempiternum.
Q. 22. How did Christ, being the Son of God, become man?
A. 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.
22. P. Quomodo autem Christus, filius Dei quum esset, factus est homo?
D. Christus Filius Dei factus est homo, dum corpus verum, animamque rationalem, assumserit sibi, vi Spiritus Sancti in utero eque substantia virginis Mariæ conceptus, et ex eadem natus, immunis tamen a peccato.
Q. 23. What offices doth Christ execute as our Redeemer?
A. Christ, as our Redeemer, executeth the office of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.
23. P. Quæ munera Christus, ut Redemptor noster, obit?
D. Christus quatenus Redemptor noster obit munera Prophetæ, Sacerdotis ac Regis, cum in humiliationis tum in exaltationis suæ statu.
Q. 24. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God for our salvation.
24. P. Quomodo Prophetæ munere defungitur Christus?
D. Christus defungitur Prophetæ munere, voluntatem Dei in salutem nostram nobis per verbum suum Spiritumque revelando.
Q. 25. How doth Christ execute the office of a priest?
A. 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 making continual intercession for us.
25. P. Qua ratione exsequitur Christus munus Sacerdotale?
D. Christus exsequitur Sacerdotale munus, semet ipsum semel in sacrificium offerendo, quo justitiæ divinæ satisfaceret, nosque Deo conciliaret, prout etiam perpetuo pro nobis intercedendo.
Q. 26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
26. P. Quomodo exsequitur Christus munus Regium?
D. Christus exsequitur munus Regium, nos sibi subjugando, nos gubernando tuendoque, ut etiam hostes suos nostrosque coercendo ac debellando.
Q. 27. Wherein did Christ’s humiliation consist?
A. 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.
27. P. In quo constitit Christi humiliatio?
D. 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 aliquamdiu commoratus.
Q. 28. Wherein consisteth Christ’s exaltation?
A. 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.
28. P. In quo consistit Christi exaltatio?
D. Exaltatio Christi consistit in resurrectione ejus a mortuis tertio die, ascensu in cœlum, sessione ad dexteram Dei Patris, et adventu ejus ad mundum judicandum die novissimo.
Q. 29 How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.
29. P. Qua ratione participes efficimur redemptionis per Christum acquisitæ?
D. Redemptionis per Christum acquisitæ participes efficimur ejusdem nobis efficaci per Spiritum ejus Sanctum applicatione.
Q. 30 How doth the Spirit apply to us the redemption purchased by Christ?
A. 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.
30. P. Quomodo nobis applicat Spiritus redemptionem per Christum acquisitam?
D. Spiritus nobis applicat redemptionem per Christum acquisitam, fidem in nobis efficiendo, ac per eandem nos Christo in vocatione nostra efficaci uniendo.
Q. 31. What is effectual calling?
A. 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.
31. P. Quid est vocatio efficax?
D. Vocatio efficax est Spiritus Dei opus, quo nos 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.
Q. 32. What benefits do they that are effectually called partake of in this life?
A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which, in this life, do either accompany or flow from them.
32. P. Quænam beneficia in hac vita consequuntur ii qui sunt vocati efficaciter?
D. 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.
Q. 33. What is justification?
A. 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.
33. P. Quid est justificatio?
D. Justificatio est actus gratiæ Dei gratuitæ, quo peccata nobis condonat omnia, nosque tanquam justos in conspectu suo accipit, propter solam Christi justitiam nobis imputatam, et per fidem tantum apprehensam.
Q. 34. What is adoption?
A. 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.
34. P. Quid est adoptio?
D. Adoptio est actus gratiæ Dei gratuitæ, quo in numerum recipimur ac jus obtinemus ad omnia privilegia filiorum Dei.
Q. 35. What is sanctification?
A. 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.
35. P. Quid est sanctificatio?
D. Sanctificatio est opus gratiæ Dei gratuitæ, quo in toto homine secundum imaginem Dei renovamur, et potentes efficimur, qui magis indies magisque peccato quidem moriamur, justitiæ autem vivamus.
Q. 36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
36. P. Quænam sunt illa beneficia quæ justificationem, adoptionem, et sanctificationem, in hac vita vel comitantur, vel ab eis promanant?
D. Quæ justificationem, adoptionem, ac sanctificationem, in hac vita, vel comitantur, vel ab eis promanant beneficia, sunt certitudo amoris Dei, pax conscientiæ, gaudium in Spiritu Sancto, gratiæ incrementum, in eaque ad finem usque perseverantia.
Q. 37. What benefits do believers receive from Christ at death?
A. 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.
37. P. Quænam a Christo beneficia in morte percipiunt fideles?
D. Animæ fidelium in morte fiunt perfecte sanctæ, ac protinus in gloriam transferuntur; corpora vero, usque Christo unita, in sepulchris ad resurrectionem usque quiescunt.
Q. 38. What benefits do believers receive from Christ at the resurrection?
A. 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.
38. P. Quæ tandem beneficia a Christo percipiunt fideles in resurrectione?
D. In resurrectione fideles suscitati in gloria palam agnoscentur et absolventur in die judicii, fientque perfecte beati plena Dei, in omne æternum, fruitione.
Q. 39. What is the duty which God requireth of man?
A. The duty which God requireth of man is obedience to his revealed will.
39. P. Quid autem officii et observantiæ ab homine exposcit Deus?
D. Officium quod ab homine Deus exposcit est obedientia voluntati ejus revelatæ exhibenda.
Q. 40. What did God at first reveal to man for the rule of his obedience?
A. The rule which God at first revealed to man for his obedience, was the moral law.
40. P. Quid homini primum revelavit Deus quod foret ipsi obedientiæ regula?
D. Obedientiæ regula, quam Deus homini primum revelavit, erat lex moralis.
Q. 41. Wherein is the moral law summarily comprehended?
A. The moral law is summarily comprehended in the ten commandments.
41. P. Ubinam summatim comprehenditur lex moralis?
D. Lex moralis summatim comprehenditur in Decalogo.
Q. 42. What is the sum of the ten commandments?
A. 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.
42. P. Dic quænam sit decalogi summa?
D. Summa decalogi est, ut Dominum Deum nostrum toto corde, tota anima, tota mente, totisque viribus nostris diligamus; proximum vero nostrum sicut nosmet ipsos.
Q. 43. What is the preface to the ten commandments?
A. The preface to the ten commandments is in these words, l am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
43. P. Quænam est decalogi præfatio?
D. Decalogi præfatio hisce verbis continetur, Ego sum Dominus Deus tuus, qui te eduxi e terra Ægypti, e domo servitutis.
Q. 44. What doth the preface to the ten commandments teach us?
A. 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.
44. P. Quid nos edocet decalogi præfatio?
D. Decalogi præfatio nos docet, quoniam Deus est Dominus, nosterque Deus ac Redemptor, ea propter nos teneri præcepta ejus omnia observare.
Q. 45. Which is the first commandment?
A. The first commandment is, Thou shalt have no other gods before me.
45. P. Quodnam est mandatum primum?
D. Mandatum primum est, Non habebis Deos alios coram me.
Q. 46. What is required in the first commandment?
A. 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.
46. P. In mandato primo quid exigitur?
D. In mandato primo exigitur ut Jehovam esse unicum illum verumque Deum, Deumque nostrum, cognoscamus simul et agnoscamus, atque ut talem colamus, ac glorificemus.
Q. 47. What is forbidden in the first commandment?
A. The first commandment forbiddeth the denying, or not worshiping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.
47. P. Quid est prohibitum mandato primo?
D. 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.
Q. 48. What are we especially taught by these words, “before me”, in the first commandment?
A. 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.
48. P. Quid imprimis docemur verbis istis mandati primi (Coram Me)?
D. 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.
Q. 49. Which is the second commandment?
A. 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 keep my commandments.
49. P. Quodnam est præceptum secundum ?
D. Secundum præceptum est, Non facies tibi imaginem quamvis sculptilem, aut similitudinem rei cujusvis quæ est in cœlis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego, Dominus Deus tuus, Deus sum zeletypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me, ac mandata mea observantium.
Q. 50. What is required in the second commandment?
A. 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.
50. P. Quid exigitur in secundo præcepto?
D. Præceptum secundum exigit, ut cultus omnes et instituta religionis, quæcunque Deus in verbo suo constituit, excipiamus, observemus, pura denique et integra custodiamus.
Q. 51. What is forbidden in the second commandment?
A. The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his Word.
51. P. Quid est quod in secundo præcepto prohibetur?
D. Secundum præceptum interdicit nobis cultu Dei per simulacra; aut alia ratione quaviscunque quam in verbo suo Deus non præscripsit.
Q. 52. What are the reasons annexed to the second commandment?
A. The reasons annexed to the second commandment are, God’s sovereignty over us, his propriety in us, and the zeal he hath to his own worship.
52. P. Quænam sunt rationes præcepto secundo annexæ?
D. Rationes, secundo præcepto annexæ, sunt, supremum Dei in nos dominium, illius jus in nos peculiare, zelusque quo suum ipsius cultum prosequitur.
Q. 53. Which is the third commandment?
A. 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.
53. P. Quodnam est tertium mandatum?
D. Mandatum tertium sic habetur, Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus, qui nonren ejus inaniter adhibuerit.
Q. 54. What is required in the third commandment?
A. The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, word, and works.
54. P. Quid exigitur in mandato tertio?
D. Mandatum tertium exigit ut Dei nomina, titulos, attributa, instituta, verba, operaque, sancte summaque cum reverentia adhibeamus.
Q. 55. What is forbidden in the third commandment?
A. The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.
55. P. Quid prohibetur mandato tertio?
D. Mandatum tertium prohibet rei cujusvis, qua Deus se notum facit, profanationem et abusum.
Q. 56. What is the reason annexed to the third commandment?
A. 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.
56. P. Quænam est ratio subnexa mandato tertio?
D. 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.
Q. 57. Which is the fourth commandment?
A. 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 manservant, nor thy maidservant, 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.
57. P. Recita mandatum quartum?
D. 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 cœlum terramque, mare, et quicquid in illis continetur, septimo vero die requievit; quamobrem benedixit Dominus diei sabbati, eumque sanctificavit.
Q. 58. What is required in the fourth commandment?
A. The fourth commandment 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.
58. P. Quid a nobis exigit mandatum quartum?
D. Quartum mandatum a nobis exigit, ut statutum illud tempus quod in verbo suo designavit Deus sanctum ei observemus, integrum nempe Diem e septenis unum in sanctum illi sabbatum celebrandum.
Q. 59. Which day of the seven hath God appointed to be the weekly Sabbath?
A. From the beginning of the world to the resurrection of Christ, God 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.
59. P. E septenis autem quem diem sabbato hebdomadario designavit Deus?
D. Deus hebdomadario sabbato designavit septimum diem hebdomadæ ab initio mundi usque ad Christi resurrectionem, exinde vero ad finem usque mundi duraturum, diem scptimanæ primum, quod est sabbatum Christianum.
Q. 60. How is the Sabbath to be sanctified?
A. 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.
60. P. Quomodo est sabbatum sanctificandum?
D. Sabbatum est sanctificandum diem illum integrum sancte quiescendo, etiam ab negotiis et recreationibus mundanis, aliis quidem diebus haud illicitis, totumque illud temporis, præterquam quod operibus necessitatis ac misericordiæ insumendum fucrit, cultus divini exercitiis publicis privatisque impendendo.
Q. 61. What is forbidden in the fourth commandment?
A. The fourth commandment forbiddeth the omission, or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations.
61. P. Quid prohibetur in mandato quarto?
D. Mandatum quartum prohibet officiorum, quæ inibi requiruntur, cum omissionem tum præstationem negligentem, prout etiam ejus diei 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.
Q. 62. What are the reasons annexed to the fourth commandment?
A. The reasons annexed to the fourth commandment are, God’s allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath day.
62. P. Quænam sunt quarto præcepto rationes annexæ?
D. 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.
Q. 63. Which is the fifth commandment?
A. 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.
63. P. Quodnam est præceptum quintum?
D. Quintum præceptum est hujusmodi: Honora patrem tuum, ac matrem tuam, ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus.
Q. 64. What is required in the fifth commandment?
A. The fifth commandment requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.
64. P. Quid est quod jubemur mandato quinto?
D. Mandatum quintum nos jubet honorem conservare et officia persolvere unicuique, pro ratione ordinis ac relationis in quibus fuerit, exhibenda, seu superior nobis sit, sive inferior, sive denique æqualis.
Q. 65. What is forbidden in the fifth commandment?
A. The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to everyone in their several places and relations.
65. P. Quid est quod mandatum quintum vetat?
D. Quintum mandatum vetat honorem officiumque, singulis debitum pro ratione ordinis ac relationis in quibus fuerint, aut negligere, aut adversus ea quicquam machinari.
Q. 66. What is the reason annexed to the fifth commandment?
A. 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.
66. P. Quæ ratio subnectitur quinto præcepto?
D. Ratio, quinto præcepto subnexa, est promissio longævitatis prosperitatisque, quatenus nempe Dei gloriæ ipsorumque conducant utilitati, omnibus facta hoc præceptum observantibus.
Q. 67. Which is the sixth commandment?
A. The sixth commandment is, Thou shalt not kill.
67. P. Quodnam est mandatum sextum?
D. Mandatum sextum hisce verbis comprehenditur; Non occides.
Q. 68. What is required in the sixth commandment?
A. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others.
68. P. Quid a nobis exigit mandatum sextum?
D. Exigit a nobis mandatum sextum ut vitam, cum nostram tum aliorum, honestis quibuscunque rationibus tueamur.
Q. 69. What is forbidden in the sixth commandment?
A. The sixth commandment forbiddeth the taking away of our own life or the life of our neighbor unjustly, or whatsoever tendeth thereunto.
69. P. Quid prohibet sextum mandatum?
D. Sextum mandatum prohibet vitam nobismet ipsis aut injuste proximo adimere, aut quidvis quod eo tendat agere.
Q. 70. Which is the seventh commandment?
A. The seventh commandment is, Thou shalt not commit adultery.
70. P. Quodnam est mandatum septimum?
D. Mandatum septimum hæc verba complectuntur; Non mœchaberis.
Q. 71. What is required in the seventh commandment?
A. The seventh commandment requireth the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior.
71. P. Quid exigitur mandato septimo?
D. Mandatum septimum exigit ut tam nostram quam proximorum castitatem animo, sermone, gestuque conservemus.
Q. 72. What is forbidden in the seventh commandment?
A. The seventh commandment forbiddeth all unchaste thoughts, words, and actions.
72. P. Quid prohibetur mandato septimo?
D. Septimum mandatum prohibet cogitationes, sermones, actionesque omnes impudicas.
Q. 73. Which is the eighth commandment?
A. The eighth commandment is, Thou shalt not steal.
73. P. Quodnam est præceptum octavum?
D. Præceptum octavum hoc est; Non furaberis.
Q. 74. What is required in the eighth commandment?
A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.
74. P. Mandatum octavum quid a nobis exigit?
D. Octavum mandatum a nobis exigit, ut facultates ac rem externam nostri aliorumque procuremus ac promoveamus.
Q. 75. What is forbidden in the eighth commandment?
A. The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbor’s wealth or outward estate.
75. P. In octavo præcepto quid prohibetur?
D. Octavum mandatum prohibet quicquid nostris aut proximorum nostrorum opibus rebusque externis injusto aut sit aut esse possit impedimento.
Q. 76. Which is the ninth commandment?
A. The ninth commandment is, Thou shalt not bear false witness against thy neighbor.
76. P. Quodnam est praeceptum nonum?
D. Præceptum nonum sic se habet; Non eris adversus proximum tuum testis mendax.
Q. 77. What is required in the ninth commandment?
A. 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.
77. P. Quid a nobis exigit præceptum nonum?
D. 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.
Q. 78. What is forbidden in the ninth commandment?
A. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name.
78. P. Quid prohibetur nono præcepto?
D. Nonum præceptum prohibet quicquid est aut veritati inimicum, aut existimationi cum nostri vel proximorum nostrorum injurium.
Q. 79. Which is the tenth commandment?
A. The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.
79. P. Quodnam est mandatum decimum?
D. 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.
Q. 80. What is required in the tenth commandment?
A. 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.
80. P. In decimo præcepto quid exigitur?
D. Præceptum decimum exigit ut sorti nostræ plene acquiescamus, utque in proximum et quæcunque sunt ejus debite benevoleque afficiamur.
Q. 81. What is forbidden in the tenth commandment?
A. The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.
81. P. Quæ prohibentur decimo mandato?
D. Mandatum decimum prohibet rerum nostrarum displicentiam, invidiam ac dolorem ob bonum proximi, una cum animi nostri motibus et affectionibus circa ea quæ proximi sunt inordinatis quibuscunque.
Q. 82. Is any man able perfectly to keep the commandments of God?
A. 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.
82. P. Quisquamne potis est mandata Dei perfecte observare?
D. Post lapsum nemo est, humana tantum natura constans, qui mandata Dei perfecte in hac vita implere possit, quo minus ea quotidie tum cogitatione tum dictis factisque violet.
Q. 83. Are all transgressions of the law equally heinous?
A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.
83. P. An sunt omnes violationes legis ex æquo graves?
D. Peccata sunt nonnulla aliis, cum sua natura tum propter varias eorum aggravationes, in conspectu Dei graviora.
Q. 84. What doth every sin deserve?
A. Every sin deserveth God’s wrath and curse, both in this life, and that which is to come.
84. P. Quid est quod meretur peccatum unumquodque?
D. Unumquodque peccatum iram Dei meretur ac maledictionem, cum in vita præsenti tum in futura.
Q. 85. What doth God require of us, that we may escape his wrath and curse due to us for sin?
A. 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.
85. P. Quid exigit a nobis Deus, quo nobis ob peccatum debitam iram ejus ac maledictionem effugiamus?
D. Quo iram Dei ac maledictionem ob peccatum nobis debitam 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.
Q. 86. What is faith in Jesus Christ?
A. 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.
86. P. Quid est fides in Jesum Christum?
D. Fides in Jesum Christum est gratia salvifica, qua illum recipimus, eoque solo nitimur ut salvi simus, prout ille nobis offertur in evangelio.
Q. 87. What is repentance unto life?
A. Repentance unto life is a saving grace, whereby a sinner, out of a 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.
87. P. Quid est resipiscentia ad vitam?
D. Resipiscentia ad vitam est gratia salvifica, qua peccator, e vero peccati sui sensu, et apprehensione divinæ in Christo misericordiæ, dolens ac perosus peccatum suum ab illo ad Deum convertitur, cum novæ obedientiæ pleno proposito et conatu.
Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, Sacraments, and Prayer; all of which are made effectual to the elect for salvation.
88. P. Quænam sunt externa media, quibus Christus nobis communicat redemptionis suæ beneficia?
D. Media externa et ordinaria, quibus Christus nobis communicat redemptionis suæ beneficia, sunt ejus instituta, verbum præsertim, sacramenta, et oratio; quæ quidem omnia redduntur efficacia ad salutem.
Q. 89. How is the word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.
89. P. Qua ratione fit verbum efficax ad salutem?
D. Spiritus Dei lectionem verbi, præcipue vero prædicationem ejus, reddit medium efficax convincendi, convertendique peccatores, eosdemque in sanctimonia et consolatione ædificandi per fidem ad salutem.
Q. 90. How is the Word to be read and heard, that it may become effectual to salvation?
A. 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.
90. P. Quomodo legi debet et audiri verbum ut evadat efficax ad salutem?
D. Quo verbum evadat efficax ad salutem, debemus ei cum præparatione et oratione diligenter attendere, idemque fide excipere et amore, in animis nostris recondere, et in vita nostra exprimere.
Q. 91. How do the Sacraments become effectual means of salvation?
A. 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.
91. P. Quomodo evadunt sacramenta media efficacia ad salutem?
D. 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.
Q. 92. What is a Sacrament?
A. A Sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers.
92. P. Quid est sacramentum?
D. Sacramentum est ordinatio sacra a Christo instituta, in qua fidelibus per signa in sensus incurrentia Christus novique fœderis beneficia repræsentantur, obsignantur et applicantur.
Q. 93. Which are the Sacraments of the New Testament?
A. The Sacraments of the New Testament are, Baptism, and the Lord’s Supper.
93. P. Quænam sunt sacramenta Novi Testamenti?
D. Sacramenta Novi Testamenti sunt Baptismus, ac Cœna Domini.
Q. 94. What is Baptism?
A. Baptism is a Sacrament, 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.
94. P. Quid est Baptismus?
D. Baptismus est sacramentum, in quo ablutio per aquam, in nomine Patris, ac Filii, ac Spiritus Sancti, nostram in Christum insitionem, ut et beneficiorum fœderis gratiæ participationem, pactumque nostrum, nempe Domini futuros esse totos, significat obsignatque.
Q. 95. To whom is Baptism to be administered?
A. 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.
95. P. Quibus est Baptismus administrandus?
D. Baptismus non est administrandus quibusquam extra ecclesiam visibilem constitutis, donec se in Christum credere eique obedientes fore professi fuerint; verum infantes eorum qui membra sunt Ecclesiæ visibilis sunt baptizandi.
Q. 96. What is the Lord’s Supper?
A. 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.
96. P. Quid est Cœna Domini?
D. Cœna 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.
Q. 97. What is required to the worthy receiving of the Lord’s Supper?
A. It is required of them that would worthily partake of the Lord’s Supper, that they examine 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.
97. P. Ut digne quis participet cœnam Dominicam quid requiritur?
D. Qui cœnam Dominicam digne cupiunt participare, requiritur ut semet examinent, cum de cognitione sua, qua corpus Domini valeant discernere, tum de fide sua, qua vescantur ipso, tum etiam de resipiscentia sua, amore, et obedientia nova; ne forte, indigni si advenerint, judicium edant bibantque sibimet ipsis.
Q. 98. What is Prayer?
A. 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 acknowledgement of his mercies.
98. P. Quid est precatio?
D. Precatio est qua petitiones nostras pro rebus divinæ voluntatis congruis offerimus Deo, in nomine Christi, una cum peccatorum nostrorum confessione, et grata beneficiorum ejus agnitione.
Q. 99. What rule hath God given for our direction in Prayer?
A. 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.
99. P. Quam nobis regulam præscripsit Deus precibus nostris dirigendis?
D. 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.
Q. 100. What doth the preface of the Lord’s Prayer teach us?
A. 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 and ready to help us; and that we should pray with and for others.
100. P. Quid nos docet orationis dominicæ præfatio?
D. Orationis Dominicæ præfatio, nempe, Pater noster qui es in cœlis, nos docet accedere ad Deum cum omni sancta reverentia et confidentia, tanquam filios ad patrem, qui et potis est et paratus nobis opitulari; prout etiam cum aliis atque pro aliis orare.
Q. 101. What do we pray for in the first petition?
A. In the first petition, which 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.
101. P. Quid est quod oramus in petitione prima?
D. In petitione prima, scil., Sanctificetur nomen tuum, oramus ut 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.
Q. 102. What do we pray for in the second petition?
A. 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 be advanced, ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened.
102. P. Quid petimus in secunda petitione?
D. 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.
Q. 103. What do we pray for in the third petition?
A. In the third petition, which is, Thy will be done in 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.
103. P. In petitione tertia quid precamur?
D. In petitione tertia, scil. hisce verbis, Fiat voluntas tua in terris sicut in cœlis, precamur ut efficere velit Deus, ut nos per gratiam voluntatem ejus tum cognoscere, tum ei in omnibus obtemperare, et nos submittere, id quod in cœlis faciunt Angeli, et valeamus et velimus.
Q. 104. What do we pray for in the fourth petition?
A. In the fourth petition, which is, Give us this day our daily bread, 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.
104. P. Quid oramus in petitione quarta?
D. 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.
Q. 105. What do we pray for in the fifth petition?
A. 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.
105. P. Quid precamur in petitione quinta?
D. In petitione quinta, cujus verba sunt, Ac remitte nobis debita nostra sicut nos remittimus debitoribus nostris, precamur ut Deus peccata nostra omnia gratis velit propter Christum condonare, quod quidem ut petamus eo magis animus nobis sit, quod aliis condonare gratia ipsius auxiliante valeamus.
Q. 106. What do we pray for in the sixth petition?
A. 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.
106. P. Quid petimus in sexta petitione?
D. 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.
Q. 107. What doth the conclusion of the Lord’s Prayer teach us?
A. The conclusion of the Lord’s Prayer, which is, For thine is the kingdom, and the power, and the glory, for ever. 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.
107. P. Quid nos docet orationes Dominicæ conclusio?
D. Orationes 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.
EXODUS 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.
I. Thou shalt have no other gods before me.
II. Thou shalt not make unto thee any graven image, or any likeness of anything 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.
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.
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, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, 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.
V. Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.
VI. Thou shalt not kill.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbor.
X. Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.
EXODUS XX
Locutus quoque est Deus cunctos sermones hos: "Ego sum Dominus Deus tuus, qui eduxi te de terra Ægypti, de domo servitutis.
I. Non habebis deos alienos coram me.
II. Non facies tibi sculptile neque omnem similitudinem, quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra. Non adorabis ea neque coles, ego sum Dominus Deus tuus, fortis zelotes, visitans iniquitatem patrum in filiis in tertiam et quartam generationem eorum, qui oderunt m, et faciens misericordiam in milia his, qui diligunt me et custodiunt præcepta mea.
III. Non adsumes nomen Domini Dei tui in vanum, nec enim habebit insontem Dominus eum, qui adsumpserit nomen Domini Dei sui frustra.
IV. Memento, ut diem sabbati sanctifices. Sex diebus operaberis et facies omnia opera tua; septimo autem die sabbati Domini Dei tui; non facies omne opus tu et filius tuus et filia tua, servus tuus et ancilla tua, iumentum tuum et advena, qui est intra portas tuas. Sex enim diebus fecit Dominus cælum et terram et mare et omnia, quæ in eis sunt, et requievit in die septimo; idcirco benedixit Dominus diei sabbati et sanctificavit eum.
V. Honora patrem tuum et matrem tuam, ut sis longevus super terram, quam Dominus Deus tuus dabit tibi.
VI. Non occides
VII. Non moechaberis.
VII. Non furtum facies.
IX. Non loqueris contra proximum tuum falsum testimonium.
X. Non concupisces domum proximi tui: nec desiderabis uxorem eius, non servum, non ancillam, non bovem, non asinum nec omnia, quæ illius sunt."
*The Vulgate has "Locutus quoque est Dominus..." instead of "Locutus quoque est Deus..." in Exodus 1; this has been changed to match Masoretic Text.
MATTHEW 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, for ever. Amen.
MATTHÆUM VI
Pater noster, qui in cælis es, sanctificetur nomen tuum, veniat regnum tuum, fiat voluntas tua, sicut in cælo, et in terra. Panem nostrum supersubstantialem da nobis hodie; et dimitte nobis debita nostra, sicut et nos dimisimus debitoribus nostris; et ne inducas nos in temptationem, sed libera nos a malo. Quia tuum est regnum, et potestas, et Gloria, in sæcula. Amen.
*The doxology is missing from Matthew 6:13 of the Vulgate; it has been added to match the Textus Receptus used by Protestants.
I believe in God the Father Almighty, Maker of heaven and earth:
And in Jesus Christ his only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he arose 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 cæli et terræ,
Et in Iesum Christum, Filium Eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferna, tertia die resurrexit a mortuis, ascendit ad cælos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos.
Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam æternam. Amen.