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