1. Jitunzeni Nafsi Zenu: Roho ya Mchungaji Mwenyewe1. Take Heed to Yourselves: The Pastor’s Own Soul
Richard Baxter, The Reformed Pastor (Gildas Salvianus, 1656), kama ilivyochapishwa katika toleo fupi la Edinburgh la mwaka 1829: utangulizi juu ya Matendo 20:28 na sehemu ya 1, "Kujichunga Wenyewe" (asili yake na sababu zake). Imefupishwa kwa kuacha aya kamili, zilizowekwa alama […]. Chanzo cha msingi; tafsiri zilizomo ni za mwandishi.Richard Baxter, The Reformed Pastor (Gildas Salvianus, 1656), as printed in the abridged Edinburgh edition of 1829: the opening on Acts 20:28 and part 1, “The Oversight of Ourselves” (its nature and motives). Abridged by whole paragraphs, marked […]. Primary source; the interpretations are the author’s.
Maelezo ya CTS: Baxter aliandika haya kwa wachungaji wa Worcestershire, Uingereza, waliokutana Desemba 1655 kuungama kupuuza kwao kabla ya kuanza kufundisha kila familia katika parokia zao. "Jitunzeni" maana yake ni kulinda kwa uangalifu; "kuchunga" (oversight) ni utunzaji wa kichungaji; "mkiri" (professor) ni mtu anayekiri imani ya Kikristo. Mhariri wa mwaka 1829 alilainisha maneno ya Baxter na kuhamisha baadhi ya vifungu, kwa hiyo hiki ni kiini cha Baxter katika umbo lililorekebishwa kidogo.CTS note: Baxter wrote this for the ministers of Worcestershire, England, who met in December 1655 to confess their neglect before beginning to teach every family in their parishes. “Take heed” means to watch over with care; “oversight” is pastoral care; a “professor” is someone who professes the Christian faith. The 1829 editor smoothed Baxter’s wording and moved some passages, so this is Baxter’s substance in a lightly revised form.
Jitunzeni nafsi zenu, na lile kundi lote, ambalo Roho Mtakatifu amewaweka ninyi kuwa waangalizi ndani yake, mlichunge kanisa la Mungu, alilolinunua kwa damu yake mwenyewe. Matendo 20:28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. Acts 20.28
Ingawa wengine hudhani kwamba mausio ya Paulo kwa wazee hawa yanathibitisha kuwa yeye ni mtawala wao, sisi tunaosema nanyi leo kutoka kwa Bwana tunatumaini kwamba tunaweza kufanya vivyo hivyo kwa uhuru, bila hofu ya hitimisho kama hilo. Ingawa tunawafundisha watu wetu kama watumishi tuliowekwa juu yao katika Bwana, twaweza pia kufundishana sisi kwa sisi kama ndugu katika huduma, kama vile tulivyo ndugu katika imani. Ikiwa watu tuliokabidhiwa lazima "wafundishane na kuonyana na kuhimizana kila siku," hakika walimu wanaweza kufanya hivyo kati yao wenyewe, pasipo ukuu wowote wa mamlaka au cheo. Tunazo dhambi zilezile za kuziua, na neema zilezile za kuhuishwa na kutiwa nguvu, kama watu wetu walivyo nazo; tunazo kazi kubwa zaidi za kufanya kuliko wao, na shida kubwa zaidi za kushinda, na kwa hiyo tunahitaji kuonywa na kuamshwa, kama si kufundishwa, kama wao. Hivyo nakiri kwamba nadhani mikutano ya namna hii ingepaswa kuwa ya mara kwa mara zaidi, hata kama hatukuwa na kazi nyingine ila hii. Na tunapaswa kushughulikiana waziwazi na kwa ukaribu, kama wale wanaojitahidi zaidi miongoni mwetu wanavyoshughulika na makundi yao, ili wasije wao peke yao wakapokea maonyo na karipio kali, wakawa ndio peke yao walio na afya na uhai katika imani. Kwamba huu ndio uamuzi wa Paulo, sihitaji ushahidi mwingine zaidi ya mausio haya yanayoamsha na kuyeyusha moyo kwa wazee wa Efeso. Ni mahubiri mafupi, lakini si rahisi kuyajifunza! Kama maaskofu na walimu wa Kanisa wangejifunza kikamilifu mausio haya mafupi, hata kwa kupuuza vitabu vingi vilivyochukua wakati wao na kuwaletea sifa kubwa zaidi duniani, ingekuwa heri jinsi gani kwa Kanisa na kwao wenyewe! Katika kuendelea kujadili andiko hili, nakusudia kufuata mpango ufuatao:Though some think that Paul’s exhortation to these elders doth prove him their ruler, we who are this day to speak to you from the Lord, hope that we may freely do the like, without any jealousies of such a conclusion. Though we teach our people, as officers set over them in the Lord, yet may we teach one another, as brethren in office, as well as in faith. If the people of our charge must ‘teach and admonish and exhort each other daily,’ no doubt teachers may do it to one another, without any super-eminency of power or degree. We have the same sins to mortify, and the same graces to be quickened and strengthened, as our people have: we have greater works to do than they have, and greater difficulties to overcome, and therefore we have need to be warned and awakened, if not to be instructed, as well as they. So that I confess I think such meetings together should be more frequent, if we had nothing else to do but this. And we should deal as plainly and closely with one another, as the most serious among us do with our flocks, lest if they only have sharp admonitions and reproofs, they only should be sound and lively in the faith. That this was Paul’s judgment, I need no other proof, than this rousing, heart-melting exhortation to the Ephesian elders. A short sermon, but not soon learned! Had the bishops and teachers of the Church but thoroughly learned this short exhortation, though to the neglect of many a volume which hath taken up their time, and helped them to greater applause in the world, how happy had it been for the Church, and for themselves! In further discoursing on this text, I propose to pursue the following method:
### ASILI YA KUJICHUNGA HUKUTHE NATURE OF THIS OVERSIGHT
Na tuone ni nini maana ya kujitunza sisi wenyewe.Let us consider, what it is to take heed to ourselves.
1. Hakikisheni kwamba kazi ya neema ya wokovu imetendeka kikamilifu katika nafsi zenu wenyewe. Jitunzeni msije mkakosa neema ile ya wokovu ya Mungu mnayowapa wengine, na kuwa wageni wa kazi ile yenye nguvu ya injili mnayoihubiri; na msije, mnapotangaza kwa ulimwengu hitaji la Mwokozi, mioyo yenu wenyewe ikamwacha, nanyi mkakosa sehemu ndani yake na katika faida zake za wokovu. Jitunzeni msije mkapotea, huku mkiwaita wengine wajihadhari na kupotea; na msije mkajiua njaa wenyewe mnapowaandalia wengine chakula. Ingawa ipo ahadi ya kung'aa kama nyota kwa "wale wanaowaongoza wengi kwenye haki," hiyo ni kwa sharti kwamba wao wenyewe wameongoka kwanza kuielekea. Unyofu wao wenyewe katika imani ndio sharti la utukufu wao, ukitazamwa kwa jumla, ingawa kazi zao kubwa za huduma zaweza kuwa sharti la ahadi ya utukufu wao mkuu zaidi. Wengi wamewaonya wengine wasifike mahali pale pa mateso, huku wao wenyewe wakiharakisha kwenda huko; wahubiri wengi sasa wako kuzimu, ambao mara mia walikuwa wakiwasihi wasikilizaji wao watumie uangalifu na bidii yote kuepuka huko. Je, mtu mwenye akili anaweza kudhani kwamba Mungu atawaokoa watu kwa sababu walitoa wokovu kwa wengine, huku wao wenyewe wakiukataa; na kwa kuwaambia wengine kweli ambazo wao wenyewe huzipuuza na kuzitumia vibaya? Fundi cherehani wengi hutembea na matambara ilhali hushona nguo za gharama kwa ajili ya wengine; na wapishi wengi hawalambi vidole vyao hata kidogo wanapomaliza kuwapikia wengine vyakula vya gharama kubwa. Aminini, ndugu zangu, Mungu hajawahi kumwokoa mtu yeyote kwa sababu ni mhubiri, wala kwa sababu alikuwa mhubiri hodari; bali kwa sababu alikuwa mtu aliyehesabiwa haki, aliyetakaswa, na kwa hiyo mwaminifu katika kazi ya Bwana wake. Basi, tujitunze sisi wenyewe kwanza, ili muwe ninyi wenyewe mnachowasihi wasikilizaji wenu wawe, na kuamini mnachowasihi waamini, na kumkaribisha kwa moyo Mwokozi huyo mnayemtoa kwao. Yeye aliyewaamuru kuwapenda jirani zenu kama nafsi zenu alimaanisha pia kwamba mjipende nafsi zenu, wala msijichukie na kujiangamiza nafsi zenu na zao.1. See that the work of saving grace be thoroughly wrought in your own souls. Take heed to yourselves, lest you be void of that saving grace of God which you offer to others, and be strangers to the effectual working of that gospel which you preach; and lest, while you proclaim to the world the necessity of a Savior, your own hearts should neglect him, and you should miss of an interest in him and his saving benefits. Take heed to yourselves, lest you perish, while you call upon others to take heed of perishing; and lest you famish yourselves while you prepare food for them. Though there is a promise of shining as the stars, to those ‘who turn many to righteousness,’ that is but on supposition that they are first turned to it themselves. Their own sincerity in the faith is the condition of their glory, simply considered, though their great ministerial labors may be a condition of the promise of their greater glory. Many have warned others that they come not to that place of torment, while yet they hastened to it themselves: many a preacher is now in hell, who hath a hundred times called upon his hearers to use the utmost care and diligence to escape it. Can any reasonable man imagine that God should save men for offering salvation to others, while they refuse it themselves; and for telling others those truths which they themselves neglect and abuse? Many a tailor goes in rags, that maketh costly clothes for others; and many a cook scarcely licks his fingers, when he hath dressed for others the most costly dishes. Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master’s work. Take heed, therefore, to ourselves first, that you be that which you persuade your hearers to be, and believe that which you persuade them to believe, and heartily entertain that Savior whom you offer to them. He that bade you love your neighbors as yourselves, did imply that you should love yourselves, and not hate and destroy yourselves and them.
Ni jambo la kutisha kuwa mkiri asiyetakaswa, lakini ni la kutisha zaidi kuwa mhubiri asiyetakaswa. Je, hamtetemeki mnapofungua Biblia, msije mkasoma humo hukumu ya hatia yenu wenyewe? Mnapoandika mahubiri yenu, hamfikiri kwamba mnatunga mashtaka dhidi ya nafsi zenu wenyewe! Mnapojadili dhidi ya dhambi, hamfikiri kwamba mnazizidisha dhambi zenu wenyewe! Mnapowatangazia wasikilizaji wenu utajiri usiochunguzika wa Kristo na neema yake, hamfikiri kwamba mnatangaza uovu wenu wa kuukataa, na bahati mbaya yenu ya kukosa utajiri huo! Mnaweza kufanya nini katika kuwashawishi watu kumwendea Kristo, kuwavuta kutoka duniani, kuwahimiza waishi maisha ya imani na utakatifu, ila dhamiri yenu, kama ingekuwa macho, ingewaambia kwamba mnasema haya yote kwa aibu yenu wenyewe? Mkisema juu ya kuzimu, mnasema juu ya urithi wenu wenyewe; mkieleza furaha za mbinguni, mnaeleza taabu yenu wenyewe, kwa kuwa hamna haki ya "urithi wa watakatifu katika nuru." Mnaweza kusema nini, kwa sehemu kubwa, isipokuwa kile kitakachokuwa dhidi ya nafsi zenu wenyewe? Ee maisha ya taabu! Kwamba mtu asome na kuhubiri dhidi yake mwenyewe, na kutumia siku zake katika mwendo wa kujihukumu! Mhubiri asiye na neema, asiye na uzoefu, ni mmoja wa viumbe wasio na furaha kuliko wote duniani, hata hivyo kwa kawaida hahisi kabisa hali yake ya kutokuwa na furaha; kwa maana anazo sarafu nyingi za bandia zinazoonekana kama dhahabu ya neema ya wokovu, na mawe mengi ya kung'aa yanayofanana na vito vya Kikristo, hata mara chache sana hasumbuliwi na mawazo ya umaskini wake; bali hudhani kuwa yeye ni "tajiri, na amejitajirisha, wala hana haja ya kitu; naye ni mnyonge, mwenye mashaka, maskini, kipofu, na uchi." Anaijua Maandiko Matakatifu, anazoea wajibu mtakatifu, haishi katika dhambi ya wazi ya aibu, anahudumu madhabahuni pa Mungu, anakemea makosa ya watu wengine, na kuhubiri utakatifu wa moyo na wa maisha; je, mtu huyu anawezaje kukosa kuwa mtakatifu? Lo, ni mateso ya kuzidi kiasi yalioje, kupotea katikati ya wingi! — kufa njaa huku tumeshika mkate wa uzima mikononi, tukiwapa wengine na kuwasihi wale! Kwamba kanuni zile za Mungu ziwe sababu ya kudanganyika kwetu, zilizoamriwa kuwa njia za kutuhukumu kwa dhambi na kutuokoa! Na kwamba, tunapowashikia wengine kioo cha injili ili waone sura ya nafsi zao, sisi wenyewe tuutazame upande wake wa nyuma ambapo hatuwezi kuona kitu, au tukiuegeza ili utuonyeshe vibaya kwetu wenyewe! Kama mtu huyo mwenye huzuni angekubali shauri langu, angesimama, na kuuita moyo wake na maisha yake yatoe hesabu, na kuanza kujihubiria kwa muda kabla hajahubiri tena kwa wengine. Angefikiri kama chakula kinywani kisichoingia tumboni kitalisha; kama yeye "alitajaye jina la Kristo hapaswi kuuacha uovu"; kama Mungu atasikia maombi yake ikiwa "ameliangalia ovu moyoni mwake"; kama itafaa katika siku ya hesabu kusema, "Bwana, Bwana, hatukutabiri kwa jina lako?" atakaposikia maneno yale ya kutisha, "Ondokeni kwangu, siwajui ninyi"; na ni faraja gani itakuwa kwa Yuda, alipokwisha kwenda mahali pake mwenyewe, kukumbuka kwamba alihubiri pamoja na mitume wengine, au kwamba aliketi pamoja na Kristo, na kuitwa naye "Rafiki." Mawazo kama haya yakiisha kuingia rohoni mwao na kuifanyia kazi dhamiri zao kwa upole kwa muda, ningewashauri waende kwenye kusanyiko lao na kuhubiri juu ya mahubiri ya Origen kuhusu Zaburi 50:16-17: "Lakini mwovu Mungu amwambia, Una nini wewe kuyahubiri amri zangu, na kulishika agano langu kinywani mwako, Naye wewe waichukia adabu, na maneno yanguwayatupa nyuma yako?" Na wakiisha kusoma andiko hili, waketi chini, wafafanue na kulitumia kwa machozi yao; kisha wafanye ungamo kamili na la wazi la dhambi yao, na kuomboleza hali yao mbele ya kusanyiko lote, na kuomba maombi yao ya dhati kwa Mungu ili awasamehe na kuwafanya upya; ili baadaye wahubiri Mwokozi wanayemjua, na wahisi wanayosema, na kuutangaza utajiri wa injili kutokana na uzoefu wao wenyewe. Ole! Ni hatari na msiba wa kawaida wa Kanisa kuwa na wachungaji wasiozaliwa mara ya pili na wasio na uzoefu, na watu wengi kuwa wahubiri kabla ya kuwa Wakristo; wanaotakaswa kwa kujitoa madhabahuni kama makuhani wa Mungu kabla ya kutakaswa kwa kujitoa kwa moyo wote kama wanafunzi wa Kristo; na hivyo kumwabudu Mungu asiyejulikana, na kuhubiri Kristo asiyejulikana, na kuomba kwa Roho asiyejulikana, na kupendekeza hali ya utakatifu na ushirika na Mungu, na utukufu na furaha ambavyo vyote havijulikani kwao, na huenda vikabaki havijulikani kwao milele. Atakuwa mhubiri asiye na moyo yule asiyemwamini moyoni mwake Kristo na neema anayoihubiri. Laiti wanafunzi wetu wote katika vyuo vikuu vyetu wangelitafakari hili vizuri! Ni shughuli duni jinsi gani kwao wenyewe kutumia wakati wao kupata maarifa kidogo juu ya kazi za Mungu, na juu ya baadhi ya majina ambayo lugha mbalimbali za mataifa zimeyaweka juu yake, bila kumjua Mungu mwenyewe, wala kumtukuza mioyoni mwao, wala kuijua ile kazi moja ya kufanya upya ambayo ingewafurahisha! Wao "huenda katika maonyesho ya bure" tu, na kutumia maisha yao kama watu waotao ndoto, wakati wanashughulisha akili zao na ndimi zao na wingi wa majina na dhana, huku wakiwa wageni kwa Mungu na kwa maisha ya watakatifu. Mungu akiwaamsha kwa neema yake ya wokovu, watakuwa na mawazo na shughuli nzito kuliko masomo na mabishano yao yasiyotakaswa, hata watakiri kwamba kabla walikuwa wakiota tu. Wanajisumbua kwa shughuli nyingi ulimwenguni kuhusu mambo yasiyo na maana, huku wakikataa kwa makusudi kumjua Yule Mwenye Kuwapo wa kwanza, asiyetegemea kitu, wa lazima, aliye yote katika yote. Hakuna kinachoweza kujulikana ipasavyo ikiwa Mungu hajulikani; wala hakuna somo linaloendeshwa vizuri, wala lenye faida kubwa, ikiwa Mungu hasomwi. Twajua kidogo juu ya kiumbe mpaka tukijue kama kinavyohusiana na Muumba: herufi moja moja na silabi ambazo hazijaunganishwa si bora kuliko upuuzi. Yeye anayemwacha Yule aliye "Alfa na Omega, mwanzo na mwisho," wala hamwoni ndani ya yote Yeye aliye Yote katika yote, haoni chochote kabisa. Viumbe vyote, kama viumbe, ni silabi zilizovunjika; havimaanishi kitu vikitenganishwa na Mungu. Vingetenganishwa kwa kweli, vingekoma kuwapo, na kutenganishwa huko kungekuwa kufutwa kabisa; na tunapovitenganisha katika mawazo yetu, tunavifanya si kitu kwetu. Ni jambo moja kuvijua viumbe kama Aristotle, na jambo jingine kuvijua kama Mkristo. Hakuna ila Mkristo awezaye kusoma mstari mmoja wa Fizikia yake na kuuelewa ipasavyo. Ni somo la juu na bora, lenye faida kubwa kuliko wengi wanavyodhani; lakini ni sehemu ndogo kabisa ya somo hilo ambayo Aristotle anaweza kutufundisha.It is a fearful thing to be an unsanctified professor, but much more to be an unsanctified preacher. Doth it not make you tremble when you open the Bible, lest you should there read the sentence of your own condemnation? When you pen your sermons, little do you think that you are drawing up indictments against your own souls! When you are arguing against sin, that you are aggravating your own! When you proclaim to your hearers the unsearchable riches of Christ and his grace, that you are publishing your own iniquity in rejecting them, and your unhappiness in being destitute of them! What can you do in persuading men to Christ, in drawing them from the world, in urging them to a life of faith and holiness, but conscience, if it were awake, would tell you, that you speak all this to your own confusion? If you speak of hell, you speak of your own inheritance: if you describe the joys of heaven, you describe your own misery, seeing you have no right to ‘the inheritance of the saints in light.’ What can you say, for the most part, but it will be against your own souls? O miserable life! that a man should study and preach against himself, and spend his days in a course of self-condemnation! A graceless, inexperienced preacher is one of the most unhappy creatures upon earth and yet he is ordinarily very insensible of his unhappiness; for he hath so many counters that seem like the gold of saving grace, and so many splendid stones that resemble Christian jewels, that he is seldom troubled with the thoughts of his poverty; but thinks he is ‘rich, and increased in goods, and stands in need of nothing, when he is poor, and miserable, and blind, and naked.’ He is acquainted with the Holy Scriptures, he is exercised in holy duties, he liveth not in open disgraceful sin, he serveth at God’s altar, he reproveth other men’s faults, and preacheth up holiness both of heart and life; and how can this man choose but be holy? Oh what aggravated misery is this, to perish in the midst of plenty! – to famish with the bread of life in our hands, while we offer it to others, and urge it on them! That those ordinances of God should be the occasion of our delusion, which are instituted to be the means of our conviction and salvation! and that while we hold the looking-glass of the gospel to others, to show them the face and aspect of their souls, we should either look on the back part of it ourselves, where we can see nothing, or turn it aside, that it may misrepresent us to ourselves! If such a wretched man would take my counsel, he would make a stand, and call his heart and life to an account, and fall a preaching a while to himself, before he preach any more to others. He would consider, whether food in the mouth, that goeth not into the stomach, will nourish; whether he that ‘nameth the name of Christ should not depart from iniquity," whether God will hear his prayers, if ‘he regard iniquity in his heart," whether it will serve the turn at the day of reckoning to say, ‘Lord, Lord, we have prophesied in thy name,’ when he shall hear these awful words, ‘Depart from me, I know you not,’ and what comfort it will be to Judas, when he has gone to his own place, to remember that he preached with the other apostles, or that he sat with Christ, and was called by him, ‘Friend.’ When such thoughts as these have entered into their souls, and kindly worked a while upon their consciences, I would advise them to go to their congregation, and preach over Origen’s sermon on Psalm 50.16-17. ‘But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth seeing thou hatest instruction, and castest my words behind thee.’ And when they have read this text, to sit down, and expound and apply it by their tears; and then to make a full and free confession of their sin, and lament their case before the whole assembly, and desire their earnest prayers to God for pardoning and renewing grace; that hereafter they may preach a Savior whom they know, and may feel what they speak, and may commend the riches of the gospel from their own experience. Alas! it is the common danger and calamity of the Church, to have unregenerate and inexperienced pastors, and to have so many men become preachers before they are Christians; who are sanctified by dedication to the altar as the priests of God, before they are sanctified by hearty dedication as the disciples of Christ; and so to worship an unknown God, and to preach an unknown Christ, to pray through an unknown Spirit, to recommend a state of holiness and communion with God, and a glory and a happiness which are all unknown, and like to be unknown to them for ever. He is like to be but a heartless preacher, that hath not the Christ and grace that he preacheth, in his heart. O that all our students in our universities would well consider this! What a poor business is it to themselves, to spend their time in acquiring some little knowledge of the works of God, and of some of those names which the divided tongues of the nations have imposed on them, and not to know God himself, nor exalt him in their hearts, nor to be acquainted with that one renewing work that should make them happy! They do but ‘walk in a vain show,’ and spend their lives like dreaming men, while they busy their wits and tongue about abundance of names and notions, and are strangers to God and the life of saints. If ever God awaken them by his saving grace, they will have cogitations and employments so much more serious than their unsanctified studies and disputations, that they will confess they did but dream before. A world of business they make themselves about nothing, while they are wilful strangers to the primitive, independent, necessary Being, who is all in all. Nothing can be rightly known, if God be not known; nor is any study well managed, nor to any great purpose, if God is not studied. We know little of the creature, till we know it as it stands related to the Creator: single letters, and syllables uncomposed, are no better than nonsense. He who overlooketh him who is the ‘Alpha and Omega, the beginning and the ending,’ and seeth not him in all who is the All of all, doth see nothing at all. All creatures, as such, are broken syllables; they signify nothing as separated from God. Were they separated actually, they would cease to be, and the separation would be an annihilation; and when we separate them in our fancies, we make nothing of them to ourselves. It is one thing to know the creatures as Aristotle, and another thing to know them as a Christian. None but a Christian can read one line of his Physics so as to understand it rightly. It is a high and excellent study, and of greater use than many apprehend; but it is the smallest part of it that Aristotle can teach us.
[…][…]
2. Msiridhike na kuwa katika hali ya neema, bali jitahidini pia neema zenu zidumishwe katika matumizi yenye nguvu na uhai, na mjihubirie wenyewe mahubiri mnayoyatayarisha kabla ya kuwahubiria wengine. Mkifanya hivi kwa ajili yenu wenyewe, kazi hiyo haitapotea bure; lakini nasema nanyi kwa ajili ya wote, mfanye hivyo kwa ajili ya Kanisa. Akili zenu zinapokuwa katika hali takatifu, ya mbinguni, watu wenu wana uwezekano wa kupata matunda yake. Maombi yenu, na sifa zenu, na mafundisho yenu yatakuwa matamu na ya mbinguni kwao. Huenda wakahisi mmekuwa mkiwa na Mungu sana: kile kilicho mioyoni mwenu zaidi ndicho kitakachokuwa masikioni mwao zaidi. Nakiri kwamba lazima niseme, kwa uzoefu wa kuhuzunisha, kwamba nawatangazia kundi langu maradhi ya nafsi yangu mwenyewe. Moyo wangu ukiwa baridi, mahubiri yangu ni baridi; na ukiwa na mchafuko, mahubiri yangu yana mchafuko; na mara nyingi nimeona pia kwa wasikilizaji wangu walio bora, kwamba nilipokuwa baridi katika kuhubiri, wao pia wamekuwa baridi; na maombi yao yaliyofuata niliyoyasikia yalifanana mno na mahubiri yangu. Sisi ni wauguzi wa watoto wadogo wa Kristo. Tukiacha kula sisi wenyewe, tutawaua njaa; litaonekana upesi katika wembamba wao, na utekelezaji wao mzito wa wajibu wao mbalimbali. Tukiacha upendo wetu upungue, hatuwezi kuinua wao. Tukipunguza utunzaji wetu mtakatifu na hofu yetu, itaonekana katika kuhubiri kwetu: kama maudhui hayaonyeshi, jinsi tunavyohubiri itaonyesha. Tukilisha chakula kisicho na afya, yaani makosa au mabishano yasiyo na matunda, wasikilizaji wetu watapata madhara kwa sababu hiyo. Lakini tukizidi katika imani, na upendo, na bidii, jinsi gani itafurika na kuwaburudisha makutaniko yetu, na jinsi gani itaonekana katika ongezeko la neema hizo hizo ndani yao! Enyi ndugu, basi, linganini mioyo yenu wenyewe: zuieni tamaa na hisia na mielekeo ya kidunia; dumisheni uhai wa imani, na upendo, na bidii: kaeni sana nyumbani, na kaeni sana na Mungu. Kama si shughuli yenu ya kila siku kuchunguza mioyo yenu wenyewe, na kushinda uharibifu, na kutembea na Mungu — kama hamfanyi hili kazi mnayoishughulikia daima, yote yataharibika, nanyi mtawaua njaa wasikilizaji wenu; au, ikiwa mna bidii ya kujifanya, hamwezi kutarajia baraka kutoka juu iifuate. Zaidi ya yote, kaeni sana katika maombi ya siri na tafakari. Huko ndiko mtakakochota moto wa mbinguni wa kuwasha dhabihu zenu: kumbukeni kwamba hamwezi kuacha na kupuuza wajibu wenu kwa hasara yenu peke yenu; wengi watapata hasara kwa hilo pamoja nanyi. Kwa ajili ya watu wenu, basi, tunzeni mioyo yenu. Kama kiburi cha kiroho kingewapata, nanyi mkaanguka katika kosa hatari, na kutoa mawazo yenu wenyewe ili kuwavuta wanafunzi waje nyuma yenu, jeraha lingeweza kuwa kubwa jinsi gani kwa Kanisa mlilopewa kulichunga; nanyi mngeweza kuwa tauni kwao badala ya baraka, nao wangetamani wasingewahi kuziona nyuso zenu. Lo, basi, jitunzeni hukumu zenu na hisia zenu. Ubatili na kosa huingia kwa ujanja, na mara chache huja bila visingizio vizuri: maradhi makubwa na kuasi kubwa kwa kawaida huanza kidogo. Mkuu wa giza mara nyingi hujifanya malaika wa nuru, ili kuwavuta watoto wa nuru tena gizani. Jinsi gani pia maradhi huingia kwa urahisi katika hisia zetu na upendo wetu wa kwanza, na hofu na utunzaji hupungua! Kesheni, basi, kwa ajili yenu wenyewe na ya wengine.2. Content not yourselves with being in a state of grace, but be also careful that your graces are kept in vigorous and lively exercise, and that you preach to yourselves the sermons which you study, before you preach them to others. If you did this for your own sakes, it would not be lost labor; but I am speaking to you upon the public account, that you would do it for the sake of the Church. When your minds are in a holy, heavenly frame, your people are likely to partake of the fruits of it. Your prayers, and praises, and doctrine will be sweet and heavenly to them. They will likely feel when you have been much with God: that which is most on your hearts, is like to be most in their ears. I confess I must speak it by lamentable experience, that I publish to my flock the distempers of my own soul. When I let my heart grow cold, my preaching is cold; and when it is confused, my preaching is confused; and so I can oft observe also in the best of my hearers, that when I have grown cold in preaching, they have grown cold too; and the next prayers which I have heard from them have been too like my preaching. We are the nurses of Christ’s little ones. If we forbear taking food ourselves, we shall famish them; it will soon be visible in their leanness, and dull discharge of their several duties. If we let our love decline, we are not like to raise up theirs. If we abate our holy care and fear, it will appear in our preaching: if the matter show it not, the manner will. If we feed on unwholesome food, either errors or fruitless controversies, our hearers are like to fare the worse for it. Whereas, if we abound in faith, and love, and zeal, how would it overflow to the refreshing of our congregations, and how would it appear in the increase of the same graces in them! O brethren, watch therefore over your own hearts: keep out lusts and passions, and worldly inclinations; keep up the life of faith, and love, and zeal: be much at home, and be much with God. If it be not your daily business to study your own hearts, and to subdue corruption, and to walk with God – if you make not this a work to which you constantly attend, all will go wrong, and you will starve your hearers; or, if you have an affected fervency, you cannot expect a blessing to attend it from on high. Above all, be much in secret prayer and meditation. Thence you must fetch the heavenly fire that must kindle your sacrifices: remember, you cannot decline and neglect your duty, to your own hurt alone; many will be losers by it as well as you. For your people’s sakes, therefore, look to your hearts. If a pang of spiritual pride should overtake you, and you should fall into any dangerous error, and vent your own inventions to draw away disciples after you, what a wound may this prove to the Church, of which you have the oversight; and you may become a plague to them instead of a blessing, and they may wish they had never seen your faces. Oh, therefore, take heed to your own judgments and affections. Vanity and error will slyly insinuate, and seldom come without fair pretences: great distempers and apostasies have usually small beginnings. The prince of darkness doth frequently personate an angel of light, to draw the children of light again into darkness. How easily also will distempers creep in upon our affections and our first love, and fear and care abate! Watch, therefore, for the sake of yourselves and others.
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3. Jitunzeni msije mfano wenu ukapingana na mafundisho yenu, na msije mkaweka vikwazo mbele ya vipofu vitakavyokuwa sababu ya maangamizi yao; msije mkabatilisha kwa maisha yenu mnayoyasema kwa ndimi zenu, na kuwa vizuizi vikubwa kuliko wote vya mafanikio ya kazi zenu wenyewe. Kazi yetu huzuiwa sana wakati watu wengine, juma zima, hupinga faraghani kwa maskini yale tuliyowaambia kutoka katika Neno la Mungu hadharani, kwa sababu hatuwezi kuwapo karibu kufichua upumbavu wao; lakini kazi yenu itazuiwa zaidi sana mkijipinga wenyewe, na ikiwa matendo yenu yatafanya ulimi wenu uwe mwongo, na ikiwa mnajenga kwa kinywa kwa saa moja au mbili, kisha juma lote linalofuata mnabomoa kwa mikono yenu! Hii ndiyo njia ya kuwafanya watu wadhani kwamba Neno la Mungu ni hadithi ya bure tu, na kuhubiri kuonekana si bora kuliko kupiga domo. Yeye anayemaanisha anachosema, hakika atafanya anachosema. Neno moja la kiburi, la ukali, la kitawala, ugomvi mmoja usio na sababu, tendo moja la tamaa ya mali, vyaweza kukata koo la mahubiri mengi, na kuharibu matunda ya yote mliyokuwa mkifanya. Niambieni, ndugu zangu, kwa kumwogopa Mungu, je, mnajali mafanikio ya kazi zenu, au hamjali? Je, mnatamani kuyaona katika nafsi za wasikilizaji wenu? Kama hamtamani, mnahubiri kwa ajili ya nini; mnasoma kwa ajili ya nini; na mnajiita watumishi wa Kristo kwa ajili ya nini? Lakini kama mnatamani, hakika hamwezi kupata moyoni mwenu kuharibu kazi yenu kwa jambo la bure. Nini! Je, mnajali mafanikio ya kazi zenu, ilhali hamtaki kuwapa maskini kitu kidogo, wala kuvumilia kosa, au neno ovu, wala kujishusha kwa walio wanyonge kabisa, wala kuacha mwenendo wenu wa hasira au wa kitawala, — la, hata kwa ajili ya kuwashinda watu kwa Kristo, na kufikia mwisho wa kazi zenu zote! Kweli mnathamini kidogo mafanikio, ikiwa mnayauza kwa bei rahisi hivyo, au hamtaki kufanya jambo dogo hivyo ili kuyapata. Ni kosa dhahiri la baadhi ya wachungaji, wanaofanya tofauti kubwa kati ya kuhubiri kwao na kuishi kwao; wanaosoma kwa bidii ili kuhubiri kwa usahihi, na kusoma kidogo au kutosoma kabisa ili kuishi kwa usahihi. Juma zima ni kidogo mno kusoma jinsi ya kusema kwa saa mbili; hata hivyo saa moja inaonekana nyingi mno kusoma jinsi ya kuishi juma zima. Wanachukia kuweka neno mahali pasipofaa katika mahubiri yao, au kuwa na udhaifu wowote unaoonekana, (wala siwalaumu, kwa maana jambo hilo ni takatifu na zito,) lakini hawafikirii kitu kuweka hisia, maneno, na matendo mahali pasipofaa katika mwenendo wa maisha yao. Lo, jinsi gani nimewasikia baadhi ya watu wakihubiri kwa uangalifu mkubwa; na jinsi gani nimewaona wakiishi bila uangalifu! Walikuwa wasahihi mno katika kutayarisha mahubiri yao, hata kuhubiri mara chache kulionekana kwao kuwa fadhila, ili lugha yao iwe ya kisasa zaidi, na waandishi wote wa balagha waliowapata walilazimishwa kuwatumikia kwa kupamba mtindo wao, (na mapambo ya bure yalikuwa mara nyingi urembo wao mkuu.) Walikuwa wateuzi mno katika kuwasikiliza wengine, hata hakuna mtu aliyewapendeza aliyesema kama alivyofikiri, au ambaye hakuzamisha hisia, au kufifisha, au kuchafua moyo kwa mikondo mikuu ya akili ya kubuni. Hata hivyo, ilipofika kwenye jambo la matendo, na walipokuwa nje ya kanisa, jinsi gani watu hao hawakuwa na uangalifu, na jinsi gani walijali kidogo walichosema au kufanya, mradi tu si wazi mno kiasi cha kuwaaibisha! Wale wanaohubiri kwa usahihi hawakutaka kuishi kwa usahihi! Kulikuwa na tofauti gani kati ya hotuba zao za mimbarini na mazungumzo yao ya kawaida! Wale waliokuwa wasiostahimili makosa ya lugha, makosa ya sarufi, na makosa ya hoja katika mahubiri, waliweza kuyavumilia kwa urahisi katika maisha yao na mwenendo wao.3. Take heed to yourselves, lest your example contradict your doctrine, and lest you lay such stumbling-blocks before the blind, as may be the occasion of their ruin; lest you unsay with your lives, what you say with your tongues; and be the greatest hinderers of the success of your own labors. It much hindereth our work, when other men are all the week long contradicting to poor people in private, that which we have been speaking to them from the Word of God in public, because we cannot be at hand to expose their folly; but it will much more hinder your work, if you contradict yourselves, and if your actions give your tongue the lie, and if you build up an hour or two with your mouths, and all the week after pull down with your hands! This is the way to make men think that the Word of God is but an idle tale, and to make preaching seem no better than prating. He that means as he speaks, will surely do as he speaks. One proud, surly, lordly word, one needless contention, one covetous action, may cut the throat of many a sermon, and blast the fruit of all that you have been doing. Tell me, brethren, in the fear of God, do you regard the success of your labors, or do you not? Do you long to see it upon the souls of your hearers? If you do not, what do you preach for; what do you study for; and what do you call yourselves the ministers of Christ for? But if you do, then surely you cannot find in your heart to mar your work for a thing of nought. What! do you regard the success of your labors, and yet will not part with a little to the poor, nor put up with an injury, or a foul word, nor stoop to the meanest, nor forbear your passionate or lordly carriage, – no, not for the winning of souls, and attaining the end of all your labors! You little value success, indeed, that will sell it at so cheap a rate, or will not do so small a matter to attain it. It is a palpable error of some ministers, who make such a disproportion between their preaching and their living; who study hard to preach exactly, and study little or not at all to live exactly. All the week long is little enough, to study how to speak two hours; and yet one hour seems too much to study how to live all the week. They are loath to misplace a word in their sermons, or to be guilty of any notable infirmity, (and I blame them not, for the matter is holy and weighty,) but they make nothing of misplacing affections, words, and actions, in the course of their lives. Oh how curiously have I heard some men preach; and how carelessly have I seen them live! They have been so accurate as to the preparation of their sermons, that seldom preaching seemed to them a virtue, that their language might be the more polite, and all the rhetorical writers they could meet with were pressed to serve them for the adorning of their style, (and gauds were oft their chiefest ornaments.) They were so nice in hearing others, that no man pleased them that spoke as he thought, or that drowned not affections, or dulled not, or distempered not the heart by the predominant strains of a fantastic wit. And yet, when it came to matter of practice, and they were once out of church, how incurious were the men, and how little did they regard what they said or did, so it were not so palpably gross as to dishonor them! They that preach precisely, would not live precisely! What a difference was there between their pulpit speeches and their familiar discourse? They that were most impatient of barbarisms, solecisms, and paralogisms in a sermon, could easily tolerate them in their life and conversation.
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4. Jitunzeni msije mkaishi katika dhambi zile mnazozihubiri dhidi yake kwa wengine, na msije mkawa na hatia ya yale mnayoyalaumu kila siku. Je, mtafanya kazi yenu kumtukuza Mungu, na mkiisha, mmdharau kama wengine? Je, mtatangaza uwezo wa Kristo wa kutawala, kisha mkaudharau, na kuasi wenyewe? Je, mtahubiri sheria zake, kisha mkazivunja kwa makusudi? Kama dhambi ni mbaya, kwa nini mnaishi ndani yake? Kama si mbaya, kwa nini mnawakataza watu kuifanya? Kama ni hatari, mnathubutuje kuijaribu? Kama si hatari, kwa nini mnawaambia watu hivyo? Kama vitisho vya Mungu ni kweli, kwa nini hamviogopi? Kama ni uongo, kwa nini mnawasumbua watu bila sababu kwa vitisho hivyo, na kuwatia hofu bila sababu? Je, "mnaijua hukumu ya Mungu, ya kwamba wale wafanyao mambo kama hayo wamestahili kufa," nanyi mwayafanya? "Basi wewe umfundishaye mwenzako, hujifundishi nafsi yako? Wewe uhubiriye mtu asiibe, waiba? Wewe unenaye mtu asizini," au asilewe, au asiwe na tamaa ya mali, je, wewe mwenyewe u hivyo? "Wewe ujivuniaye sheria, kwa kuiasi sheria wamvunjia Mungu heshima?" Nini! Ulimi uleule unaosema vibaya utasema dhidi ya ubaya? Midomo ile ile itahukumu, na kusingizia, na kusengenya jirani yenu, midomo inayopinga mambo haya na kama hayo kwa wengine? Jitunzeni msije mkapinga dhambi, lakini msiishinde; msije, mnapojaribu kuishusha kwa wengine, mkainama kwake, na kuwa watumwa wake wenyewe: "Maana mtu ameshindwa na mtu, ni mtumwa wa huyo." "Hamjui ya kuwa mnapojitoa nafsi zenu kuwa watumwa wa mtu ili kumtii, ni watumwa wa yule mnayemtii, ikiwa ni wa dhambi iletayo mauti, au ni wa utii uletao haki?" Enyi ndugu! Ni rahisi kukemea dhambi kuliko kuishinda.4. Take heed to yourselves, lest you live in those sins which you preach against in others, and lest you be guilty of that which daily you condemn. Will you make it your work to magnify God, and, when you have done, dishonor him as much as others? Will you proclaim Christ’s governing power, and yet contemn it, and rebel yourselves? Will you preach his laws, and wilfully break them? If sin be evil, why do you live in it? If it be not, why do you dissuade men from it? If it be dangerous, how dare you venture on it? if it be not, why do you tell men so? If God’s threatenings be true, why do you not fear them? if they be false, why do you needlessly trouble men with them, and put them into such frights without a cause? Do you ‘know the judgment of God, that they who commit such things are worthy of death,’ and yet will you do them? ‘Thou that teachest another, teachest thou not thyself? Thou that sayest a man should not commit adultery,’ or be drunk, or covetous, art thou such thyself? ‘Thou that makest thy boast of the law, through breaking the law dishonorest thou God?’ What! shall the same tongue speak evil that speakest against evil? Shall those lips censure, and slander, and backbite your neighbor, that cry down these and the like things in others? Take heed to yourselves, lest you cry down sin, and yet do not overcome it; lest, while you seek to bring it down in others, you bow to it, and become its slaves yourselves: ‘For of whom a man is overcome, of the same is he brought into bondage.’ ‘To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness.’ O brethren! it is easier to chide at sin, than to overcome it.
Mwisho, jitunzeni msije mkakosa sifa zinazohitajika kwa kazi yenu. Hapaswi yeye mwenyewe kuwa mtoto mchanga katika maarifa, yule atakayewafundisha watu mambo yote hayo ya siri yanayopaswa kujulikana ili kupata wokovu. Lo, sifa zinazohitajika kwa mtu aliye na dhamana kama tuliyo nayo sisi ni zipi! Ni magumu mangapi katika elimu ya Mungu yanayopaswa kutatuliwa! Na hayo pia, juu ya kanuni za msingi za dini! Ni maandiko mangapi yaliyo magumu yanayopaswa kufafanuliwa! Ni wajibu mangapi unaopaswa kutekelezwa, ambapo sisi na wengine twaweza kukosea, kama hatukuelekezwa vizuri katika jambo lenyewe, na namna yake, na lengo lake! Ni dhambi ngapi za kuepukwa, ambazo bila ufahamu na busara haziwezi kuepukwa! Ni idadi gani ya majaribu ya hila na ya ujanja tunayopaswa kuyafunua machoni pa watu wetu ili wayaepuke! Ni kesi ngapi nzito na tata za dhamiri tunazopaswa kuzitatua karibu kila siku! Je, kazi nyingi hivyo, na ya namna hii, yaweza kufanywa na watu wachanga, wasio na sifa? Lo, ngome zenye nguvu tunazopaswa kuzivunja ni zipi, na ni ngapi! Upinzani wa hila na wa ukaidi tunaopaswa kutarajia kutoka kwa kila moyo tunaoshughulika nao ni upi! Chuki ya awali imezuia njia yetu hata tunapata shida kupata usikivu wa subira. Hatuwezi kuvunja tumaini lao lisilo na msingi na amani yao ya kimwili, bila wao kuwa na visingizio ishirini na sababu zinazoonekana kuwa za kweli za kuliziba tena; na adui ishirini wanaoonekana kuwa marafiki wako tayari kuwasaidia. Hatujadiliani nao kwa masharti sawa. Tunao watoto wa kubishana nao ambao hawawezi kutuelewa. Tunao watu waliochanganyikiwa (katika mambo ya kiroho) wa kujadiliana nao, watakaotupigia kelele kwa upuuzi wa hasira. Tunao watu wakaidi, wasio na akili wa kushughulika nao, ambao wakinyamazishwa hawashawishiki zaidi, na ambao wakishindwa kutoa sababu watatoa uamuzi wao; kama yule mtu ambaye Salvian alishughulika naye, ambaye, akiwa amekusudia kumeza mali ya maskini, na kuombwa naye aache, alijibu, "Hawezi kukubali ombi lake, kwa maana alikuwa ameweka nadhiri ya kuichukua," hata mhubiri, kwa sababu ya tendo hilo ovu la kidini, alilazimika kuondoka. Tunabishana na mapenzi ya watu na tamaa zao kama tunavyobishana na ufahamu wao; na hivi havina sababu wala masikio. Hoja zao bora ni, "Sitakuamini wewe, wala wahubiri wote duniani, katika mambo kama haya. Sitabadilisha nia yangu, au maisha yangu; sitaacha dhambi zangu; sitakuwa mkali hivyo kamwe, liwalo na liwe." Tunayo si tamaa moja, bali umati wa tamaa kali, na adui wanaopingana, wa kubishana nao wote kwa pamoja, wakati wowote tunapoenda kumgeuza mwenye dhambi; kama vile mtu angebishana sokoni au katika ghasia, au katikati ya umati wa wanawake wakali wanaogombana. Ni usawa gani wa kushughulika, na ni mafanikio gani, yangetarajiwa hapa? Hata hivyo kazi yetu ndiyo hii; nayo ni kazi inayopaswa kufanywa.Lastly, take heed to yourselves, that you want not the qualifications necessary for your work. He must not be himself a babe in knowledge, that will teach men all those mysterious things which must be known in order to salvation. O what qualifications are necessary for a man who hath such a charge upon him as we have! How many difficulties in divinity to be solved! and these, too, about the fundamental principles of religion! How many obscure texts of Scripture to be expounded! How many duties to be performed, wherein ourselves and others may miscarry, if in the matter, and manner, and end, we be not well informed! How many sins to be avoided, which, without understanding and foresight cannot be done! What a number of sly and subtle temptations must we open to our people’s eyes, that they may escape them! How many weighty and yet intricate cases of conscience have we almost daily to resolve! And can so much work, and such work as this, be done by raw, unqualified men? O what strong holds have we to batter, and how many of them! What subtle and obstinate resistance must we expect from every heart we deal with! Prejudice hath so blocked up our way, that we can scarcely procure a patient hearing. We cannot make a breach in their groundless hopes and carnal peace, but they have twenty shifts and seeming reasons to make it up again; and twenty enemies, that are seeming friends, are ready to help them. We dispute not with them upon equal terms. We have children to reason with, that cannot understand us. We have distracted men (in spirituals) to argue with, that will bawl us down with raging nonsense. We have wilful, unreasonable people to deal with, who, when they are silenced, are never the more convinced, and who, when they can give you no reason, will give you their resolution; like the man that Salvian had to deal with, who, being resolved to devour a poor man’s substance, and being entreated by him to forbear, replied, ‘He could not grant his request, for he had made a vow to take it,’ so that the preacher, by reason of this most religious evil deed, was fain to depart. We dispute the case against men’s wills and passions, as much as against their understandings; and these have neither reason nor ears. Their best arguments are, ‘I will not believe you, nor all the preachers in the world, in such things. I will not change my mind, or life; I will not leave my sins; I will never be so precise, come of it what will.’ We have not one, but multitudes of raging passions, and contradicting enemies, to dispute against at once, whenever we go about the conversion of a sinner; as if a man were to dispute in a fair or a tumult, or in the midst of a crowd of violent scolds. What equal dealing, and what success, could here be expected? Yet such is our work; and it is a work that must be done.
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### SABABU ZA KUJICHUNGA HUKUTHE MOTIVES TO THIS OVERSIGHT
Baada ya kuonyesha ni nini maana ya kujitunza wenyewe, sasa nitawawekea mbele sababu kadhaa za kuwaamsha kwa wajibu huu.Having showed you what it is to take heed to ourselves, I shall next lay before you some motives to awaken you to this duty.
1. Jitunzeni nafsi zenu, kwa maana mna mbingu ya kushinda au kupoteza, na nafsi zitakazokuwa na furaha au taabu milele; kwa hiyo yawahusu kuanzia nyumbani, na kujitunza ninyi wenyewe kama wengine. Kuhubiri vizuri kwaweza kufanikiwa kuleta wokovu wa wengine, bila utakatifu wa mioyo na maisha yenu wenyewe; angalau, inawezekana, ingawa si kawaida; lakini haiwezekani kuwaokoa ninyi wenyewe. "Wengi wataniambia siku ile, Bwana, Bwana, hatukutabiri kwa jina lako?" ambao atawajibu, "Sikuwajua ninyi kamwe; ondokeni kwangu, ninyi mtendao maovu." Enyi mabwana, ni watu wangapi wamehubiri Kristo, lakini wamepotea kwa kukosa sehemu ya wokovu ndani yake! Ni wangapi, walio sasa kuzimu, waliowaambia watu wao juu ya mateso ya kuzimu, na kuwaonya wayakimbie! Ni wangapi wamehubiri juu ya ghadhabu ya Mungu dhidi ya wenye dhambi, ambao sasa wanaipata! Lo, hali gani ya huzuni zaidi iko duniani kuliko ya mtu aliyefanya ajira yake na wito wake kutangaza wokovu, na kuwasaidia wengine kufika mbinguni, kisha mwishowe yeye mwenyewe kufungiwa nje! Ole! Kwamba tuwe na vitabu vingi hivyo katika maktaba zetu vinavyotuambia njia ya mbinguni; kwamba tutumie miaka mingi hivyo kusoma vitabu hivi, na kujifunza fundisho la uzima wa milele, na baada ya yote hayo tuukose! — kwamba tusome mahubiri mengi hivyo ya wokovu, lakini tukose kuufikia! — kwamba tuhubiri mahubiri mengi hivyo ya hukumu, kisha tuanguke ndani yake? Na yote kwa sababu tulihubiri mahubiri mengi ya Kristo, tulipokuwa tukimpuuza; ya Roho, tulipokuwa tukimpinga; ya imani, tulipokuwa hatuamini sisi wenyewe; ya toba na uongofu, tulipoendelea katika hali ya kutotubu na kutoongoka; na ya maisha ya mbinguni, tulipobaki wa kimwili na wa kidunia sisi wenyewe. Kama tutakuwa wanatheolojia kwa ulimi na cheo tu, tusiwe na sura ya Kimungu rohoni mwetu, wala kujitoa wenyewe kwa heshima na mapenzi ya Mungu, si ajabu kama tutatengwa na uwepo wa Mungu, na kunyimwa kumfurahia Mungu milele. Aminini, enyi mabwana, Mungu hapendelei watu: haokoi watu kwa mavazi yao wala kwa nyadhifa zao; wito mtakatifu hautamwokoa mtu asiye mtakatifu. Kama mtasimama mlangoni pa ufalme wa neema ili kuwawashia wengine taa waingie, nanyi hamtaki kuingia wenyewe, mtabisha bure kwenye malango ya utukufu, ninyi msiotaka kuingia kwenye mlango wa neema. Ndipo mtakapoona kwamba taa zenu zingepaswa kuwa na mafuta ya neema, pamoja na yale ya karama za huduma — ya utakatifu, pamoja na ya mafundisho — kama mngetaka kuwa na sehemu katika utukufu ule mliouhubiri. Je, nahitaji kuwaambia kwamba wahubiri wa injili watahukumiwa kwa injili; na kusimama kwenye kizimba kilekile, na kuhukumiwa kwa masharti yaleyale, na kushughulikiwa kwa ukali uleule, kama watu wengine wote? Je, mnaweza kudhani kwamba mtaokolewa na ukasisi wenu; na kuokoka kwa kusema, "Alihesabiwa kuwa kasisi," ilhali haipo kauli ya "Aliamini na kuishi kama Mkristo"? Ole, haitakuwa hivyo! Mnajua haitakuwa hivyo. Jitunzeni, basi, kwa ajili yenu wenyewe; kwa kuwa mna nafsi za kuokoa au kupoteza, kama wengine.1. Take heed to yourselves, for you have a heaven to win or lose, and souls that must be happy or miserable for ever; and therefore it concerneth you to begin at home, and to take heed to yourselves as well as to others. Preaching well may succeed to the salvation of others, without the holiness of your own hearts and lives; it is, at least, possible, though less usual; but it is impossible it should save yourselves. ‘Many will say in that day, Lord, Lord, have we not prophesied in thy name?’ to whom he will answer, ‘I never knew you; depart from me, ye that work iniquity.’ O sirs, how many men have preached Christ, and yet have perished for want of a saving interest in him! How many, who are now in hell, have told their people of the torments of hell, and warned them to escape from it! How many have preached of the wrath of God against sinners, who are now enduring it! O what sadder case can there be in the world, than for a man, who made it his very trade and calling to proclaim salvation, and to help others to heaven, yet after all to be himself shut out! Alas! that we should have so many books in our libraries which tell us the way to heaven; that we should spend so many years in reading these books, and studying the doctrine of eternal life, and after all this to miss it! — that we should study so many sermons of salvation, and yet fall short of it! — that we should preach so many sermons of damnation, and yet fall into it? And all because we preached so many sermons of Christ, while we neglected him; of the Spirit, while we resisted him; of faith, while we did not ourselves believe; of repentance and conversion, while we continued in an impenitent and unconverted state; and of a heavenly life, while we remained carnal and earthly ourselves. If we will be divines only in tongue and title, and have not the Divine image upon our souls, nor give up ourselves to the Divine honor and will, no wonder if we be separated from the Divine presence, and denied the fruition of God for ever. Believe it, sirs, God is no respecter of persons: he saveth not men for their coats or callings; a holy calling will not save an unholy man. If you stand at the door of the kingdom of grace, to light others in, and will not go in yourselves, you shall knock in vain at the gates of glory, that would not enter at the door of grace. You shall then find that your lamps should have had the oil of grace, as well as of ministerial gifts — of holiness, as well as of doctrine — if you would have had a part in the glory which you preached. Do I need to tell you, that preachers of the gospel must be judged by the gospel; and stand at the same bar, and be sentenced on the same terms, and dealt with as severely, as any other men? Can you think to be saved, then, by your clergy; and to come off by a ‘He passed for a clergyman,’ when there is wanting the ‘He believed and lived as a Christian.’ Alas, it will not be! You know it will not be. Take heed therefore to yourselves, for your own sakes; seeing you have souls to save or lose, as well as others.
2. Jitunzeni nafsi zenu, kwa maana mna asili iliyoharibika, na mielekeo ya dhambi, kama wengine. Kama Adamu mwenye hatia hakuwa nayo, alihitaji tahadhari, na alijipoteza na kutupoteza sisi kwa kukosa tahadhari, sisi tulio kama sisi tunahitaji zaidi sana! Dhambi inakaa ndani yetu, hata tulipohubiri dhidi yake kiasi gani; na hatua moja huitayarisha moyo kwa nyingine, na dhambi moja huielekeza akili kwa dhambi zaidi. Kama mwizi mmoja yumo nyumbani, atawaingiza wengine; kwa sababu wana tabia na nia ileile. Cheche ni mwanzo wa moto; na ugonjwa mdogo waweza kuleta mkubwa zaidi. Mtu ajuaye kuwa ana uoni hafifu apaswa kutunza miguu yake. Ole! Katika mioyo yetu, kama katika wasikilizaji wetu, mna kuchukia Mungu, kuwa wageni kwake, tamaa zisizo na akili na karibu zisizo na udhibiti! Ndani yetu mna, hata katika hali bora, mabaki ya kiburi, kutokuamini, kujitafutia faida, unafiki, na dhambi zote zilizo za kuchukiza na za kuua. Je, basi, hayatuhusu kujitunza wenyewe? Je, bado moto mwingi wa kuzimu haujazimika, ule uliowashwa ndani yetu hapo mwanzo? Je, ziko wasaliti wengi hivyo mioyoni mwetu wenyewe, na hatuna haja ya kujitunza? Mara chache mtawaacha watoto wenu wadogo waende peke yao wakiwa dhaifu, bila kuwaita wajihadhari na kuanguka. Na, ole, jinsi gani walio dhaifu hata wale wanaoonekana kuwa na nguvu zaidi miongoni mwetu! Jinsi gani tuko tayari kujikwaa kwa kijiti! Jambo dogo kiasi gani litatuangusha, kwa kutuvuta kwenye upumbavu; au kuwasha tamaa zetu na hamu zisizo na kipimo, kwa kupotosha hukumu zetu, kudhoofisha maazimio yetu, kupoza bidii yetu, na kupunguza juhudi yetu! Wachungaji si wana wa Adamu tu, bali ni wenye dhambi dhidi ya neema ya Kristo, kama wengine; na hivyo wameongeza dhambi yao ya asili. Mioyo hii yenu ya hila, wakati fulani au mwingine, itawadanganya, kama hamtajitunza. Dhambi zile zinazoonekana sasa kuwa zimekufa zitafufuka: kiburi chenu, na kupenda dunia, na uovu mwingi mchafu, utachipua, mlidhani umeng'olewa kabisa. Ni lazima kabisa, basi, kwamba watu wenye udhaifu mwingi hivi wajitunze, na wawe waangalifu katika kuchunga nafsi zao wenyewe.2. Take heed to yourselves, for you have a depraved nature, and sinful inclinations, as well as others. If innocent Adam had need of heed, and lost himself and us for want of it, how much more need have such as we! Sin dwelleth in us, when we have preached ever so much against it; and one degree prepareth the heart for another, and one sin inclineth the mind to more. If one thief be in the house, he will let in the rest; because they have the same disposition and design. A spark is the beginning of a flame; and a small disease may cause a greater. A man who knows himself to be purblind, should take heed to his feet. Alas! in our hearts, as well as in our hearers, there is an averseness to God, a strangeness to him, unreasonable and almost unruly passions! In us there are, at the best, the remnants of pride, unbelief, self-seeking, hypocrisy, and all the most hateful, deadly sins. And doth it not then concern us to take heed to ourselves? Is so much of the fire of hell yet unextinguished, that was at first kindled in us? Are there so many traitors in our very hearts, and is it not necessary for us to take heed? You will scarcely let your little children go themselves while they are weak, without calling upon them to take heed of falling. And, alas! how weak are those of us that seem strongest! How apt to stumble at a very straw! How small a matter will cast us down, by enticing us to folly; or kindling our passions and inordinate desires, by perverting our judgments, weakening our resolutions, cooling our zeal, and abating our diligence! Ministers are not only sons of Adam, but sinners against the grace of Christ, as well as others; and so have increased their radical sin. These treacherous hearts of yours will, one time or other, deceive you, if you take not heed. Those sins that seem now to lie dead will revive: your pride, and worldliness, and many a noisome vice, will spring up, that you thought had been weeded out by the roots. It is most necessary, therefore, that men of so much infirmity should take heed to themselves, and be careful in the oversight of their own souls.
3. Jitunzeni nafsi zenu, kwa maana mjaribu atawasumbua kwa majaribu yake zaidi ya watu wengine. Kama mtakuwa viongozi dhidi ya mkuu wa giza, hatawahurumia zaidi ya vile Mungu anavyomzuia. Hubeba kinyongo kikubwa zaidi kwa wale walioahidi kumfanyia madhara makubwa zaidi. Kama anavyomchukia Kristo kuliko yeyote kati yetu, kwa sababu ndiye Jemadari wa vita, Nahodha wa wokovu wetu, na hufanya zaidi ya ulimwengu wote dhidi ya ufalme wake; ndivyo anavyowachukia viongozi walio chini yake, kuliko askari wa kawaida: anajua ni mtafaruku gani anaoweza kuleta miongoni mwao, viongozi wakianguka mbele ya macho yao. Ameijaribu kwa muda mrefu njia hiyo ya kupigana, si dhidi ya wakubwa wala wadogo hasa, bali ya kuwapiga wachungaji, ili kulitawanya kundi: na mafanikio yake kwa njia hii yamekuwa makubwa hata ataendelea kuifuata kadiri awezavyo. Jitunzeni, basi, ndugu zangu, kwa maana adui ana jicho maalumu juu yenu. Mtapata ujanja wake wa hila zaidi, na ushawishi wake usiokoma, na mashambulizi yake makali. Hata mwe na hekima na elimu kiasi gani, jitunzeni msije mkazidiwa akili naye. Ibilisi ni msomi mkuu kuliko ninyi, na mjadili mwepesi zaidi; anaweza kujigeuza malaika wa nuru ili kudanganya: ataingia ndani yenu, na kuwakwaza miguu kabla hamjajua: atawachezea mchezo wa mganga bila kuonekana, na kuwaibia imani yenu au unyofu wenu, nanyi hamtajua kwamba mmeipoteza; la, atawafanya mwamini kwamba imeongezeka au kuzidi, ilhali imepotea. Hamtaona ndoana wala uzi, sembuse mvuvi mjanja mwenyewe, wakati anapowapa chambo chake. Na chambo chake kitakuwa kimerekebishwa kuendana na tabia na mwelekeo wenu, hata hakika atapata nafasi ndani yenu, na kufanya kanuni zenu wenyewe na mielekeo yenu kuwasaliti; na wakati wowote atakapowaharibu, atawafanya vyombo vya maangamizi kwa wengine. Lo, ushindi gani atadhani amepata, akimfanya mchungaji kuwa mvivu na asiye mwaminifu, akimjaribu mchungaji kuingia katika tamaa ya mali au kashfa! Atajisifu dhidi ya Kanisa, na kusema, "Hawa ndio wahubiri wenu watakatifu! Ona ukali wao ni nini, na unawaleta wapi." Atajisifu dhidi ya Yesu Kristo mwenyewe, na kusema, "Hawa ndio mashujaa wako! Naweza kuwafanya watumishi wako wakuu wakutukane; naweza kuwafanya mawakili wa nyumba yako kuwa si waaminifu." Kama alimdhihaki Mungu hivyo kwa dhana ya uongo, na kumwambia kwamba angeweza kumfanya Ayubu amlaani usoni pake, atafanya nini akishinda juu yenu? Na hatimaye atawadhihaki kiasi hicho kwamba aliweza kuwavuta msiwe waaminifu kwa dhamana yenu kuu, na kuchafua wito wenu mtakatifu, na kumtumikia sana yeye aliyekuwa adui yenu. Lo, msimfurahishe Shetani kiasi hicho; msimpe burudani nyingi hivyo; msimruhusu kuwatumia kama Wafilisti walivyomtumia Samsoni, kwanza kumnyang'anya nguvu zake, kisha kumtoa macho, na hivyo kumfanya kitu cha ushindi wao na dhihaka.3. Take heed to yourselves, because the tempter will more ply you with his temptations than other men. If you will be the leaders against the prince of darkness, he will spare you no further than God restraineth him. He beareth the greatest malice to those that are engaged to do him the greatest mischief. As he hateth Christ more than any of us, because he is the General of the field, the Captain of our salvation, and doth more than all the world besides against his kingdom; so doth he hate the leaders under him, more than the common soldiers: he knows what a rout he may make among them, if the leaders fall before their eyes. He hath long tried that way of fighting, neither against great nor small comparatively, but of smiting the shepherds, that he may scatter the flock: and so great hath been his success this way, that he will continue to follow it as far as he is able. Take heed, therefore, brethren, for the enemy hath a special eye upon you. You shall have his most subtle insinuations, and incessant solicitations, and violent assaults. As wise and learned as you are, take heed to yourselves, lest he outwit you. The devil is a greater scholar than you, and a nimbler disputant; he can transform himself into an angel of light to deceive: he will get within you, and trip up your heels before you are aware: he will play the juggler with you undiscerned, and cheat you of your faith or innocency, and you shall not know that you have lost it; nay, he will make you believe it is multiplied or increased, when it is lost. You shall see neither hook nor line, much less the subtle angler himself, while he is offering you his bait. And his bait shall be so fitted to your temper and disposition, that he will be sure to find advantages within you, and make your own principles and inclinations betray you; and whenever he ruineth you, he will make you the instruments of ruin to others. O what a conquest will he think he hath got, if he can make a minister lazy and unfaithful, if he can tempt a minister into covetousness or scandal! He will glory against the Church, and say, ‘These are your holy preachers! See what their preciseness is, and whither it brings them.’ He will glory against Jesus Christ himself, and say, ‘These are thy champions! I can make thy chiefest servants abuse thee; I can make the stewards of thy house unfaithful.’ If he did so insult God upon a false surmise, and tell him he could make Job curse him to his face, what will he do if he should prevail against you? And at last he will insult as much over you, that he could draw you to be false to your great trust, and to blemish your holy profession, and to do so much service to him that was your enemy. O, do not so far gratify Satan; do not make him so much sport; suffer him not to use you as the Philistines did Samson, first to deprive you of your strength, and then to put out your eyes, and so to make you the matter of his triumph and derision.
4. Jitunzeni nafsi zenu, kwa maana macho mengi yako juu yenu, na wengi watakaotazama kuanguka kwenu. Hamwezi kukosea bila ulimwengu kuvuma habari hiyo. Kupatwa kwa jua mchana mara chache hakukosi mashahidi. Kwa vile mnajihesabu kuwa taa za makanisa, mwaweza kutarajia kwamba macho ya watu yatakuwa juu yenu. Kama watu wengine wanaweza kutenda dhambi bila kutazamwa, ninyi hamwezi. Na mnapaswa kuzingatia kwa shukrani jinsi hii ilivyo rehema kubwa, kwamba mna macho mengi ya kuwalinda, na wengi walio tayari kuwaambia makosa yenu; na hivyo mnayo misaada mikubwa kuliko wengine, angalau ya kuwazuia na dhambi. Ingawa wanaweza kufanya hivyo kwa nia mbaya, ninyi mnapata faida yake. Mungu apishie mbali tuwe wasio na haya hata kufanya mabaya mbele ya macho ya wote, na kutenda dhambi kwa makusudi ulimwengu ukitutazama! "Walalao hulala usiku; na walevi hulewa usiku." Kwa nini, zingatieni kwamba mko katika nuru ya wazi daima: hata nuru ya mafundisho yenu yenyewe itafichua matendo yenu mabaya. Mkiwa taa zilizowekwa juu ya mlima, msidhani mtajificha. Jitunzeni, basi, mkafanye kazi yenu kama watu wanaokumbuka kwamba ulimwengu unawatazama, tena kwa jicho kali la uovu, tayari kuona mabaya kuliko yote, kupata kosa dogo kabisa mahali lilipo, kulikuza walipolipata, kulitangaza na kulitumia kwa faida ya nia zao wenyewe, na kutengeneza makosa pale wasipoyapata. Basi, tunapaswa kutembea kwa uangalifu kiasi gani mbele ya watazamaji wengi wenye nia mbaya!4. Take heed to yourselves, because there are many eyes upon you, and there will be many to observe your falls. You cannot miscarry but the world will ring of it. The eclipses of the sun by day are seldom without witnesses. As you take yourselves for the lights of the churches, you may expect that men’s eyes will be upon you. If other men may sin without observation, so cannot you. And you should thankfully consider how great a mercy this is, that you have so many eyes to watch over you, and so many ready to tell you of your faults; and thus have greater helps than others, at least for restraining you from sin. Though they may do it with a malicious mind, yet you have the advantage of it. God forbid that we should prove so impudent as to do evil in the public view of all, and to sin wilfully while the world is gazing on us! ‘They that sleep sleep in the night; and they that be drunken are drunken in the night.’ Why, consider that you are ever in the open light: even the light of your own doctrine will expose your evil doings. While you are as lights set upon a hill, think not to lie hid. Take heed therefore to yourselves, and do your work as those that remember that the world looks on them, and that with the quick-sighted eye of malice, ready to make the worst of all, to find the smallest fault where it is, to aggravate it where they find it, to divulge it and to take advantage of it to their own designs, and to make faults where they cannot find them. How cautiously, then, should we walk before so many ill-minded observers!
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6. Jitunzeni nafsi zenu, kwa maana kazi kubwa kama zetu zahitaji neema kubwa kuliko zile za watu wengine. Karama na neema dhaifu zaweza kumpitisha mtu katika maisha ya mwendo ulio sawa zaidi, usio wazi kwa majaribu makubwa hivyo. Nguvu ndogo yaweza kutosha kwa kazi nyepesi na mizigo midogo. Lakini kama mtathubutu kuingia katika mambo makubwa ya huduma; kama mtaongoza majeshi ya Kristo dhidi ya Shetani na wafuasi wake; kama mtajitoa kupigana na falme na mamlaka, na pepo wabaya katika ulimwengu wa roho; kama mtajitwika kuwaokoa wenye dhambi walio mateka mikononi mwa ibilisi; msidhani kwamba mwenendo wa kutojali na wa kutojitunza utakamilisha kazi kubwa hivi. Mtatazamia kutoka na aibu kubwa zaidi na majeraha ya dhamiri ya kina zaidi, kuliko kama mngeishi maisha ya kawaida, kama mnadhani kupita katika mambo mazito kama haya kwa roho isiyojali. Si kazi tu inayohitaji tahadhari, bali pia mfanyakazi, ili afae kwa shughuli ya uzito kama huu. Tumeona watu wengi walioishi kama Wakristo wa kawaida, wenye sifa njema kwa karama na uchaji, walipochukua ama uongozi wa serikali au kazi ya kijeshi, ambapo kazi ilizidi karama zao, na majaribu yalizidi nguvu zao, wakawa watu wa kashfa na wa aibu. Na tumeona baadhi ya Wakristo wa kawaida wenye heshima, ambao, wakiwa wamejidhania sana kuhusu karama zao, na kujisukuma katika huduma, wamekuwa watu dhaifu na watupu, na wamekuwa mzigo mkubwa zaidi kwa Kanisa kuliko baadhi ya wale tuliojitahidi kuwafukuza. Wangeweza kumtumikia Mungu zaidi katika cheo cha juu cha watu wa kawaida, kuliko wanavyofanya miongoni mwa wa chini kabisa wa huduma. Kama, basi, mtathubutu kuingia katikati ya adui, na kubeba mzigo na joto la mchana, jitunzeni nafsi zenu.6. Take heed to yourselves, because such great works as ours require greater grace than other men’s. Weaker gifts and graces may carry a man through in a more even course of life, that is not liable to so great trials. Smaller strength may serve for lighter works and burdens. But if you will venture on the great undertakings of the ministry; if you will lead on the troops of Christ against Satan and his followers; if you will engage yourselves against principalities and powers, and spiritual wickednesses in high places; if you will undertake to rescue captive sinners out of the devil’s paws; do not think that a heedless, careless course will accomplish so great a work as this. You must look to come off with greater shame and deeper wounds of conscience, than if you had lived a common life, if you think to go through such momentous things as these with a careless soul. It is not only the work that calls for heed, but the workman also, that he may be fit for business of such weight. We have seen many men who lived as private Christians, in good reputation for parts and piety, when they took upon them either the magistracy or military employment, where the work was above their gifts, and temptations did overmatch their strength, they proved scandalous disgraced men. And we have seen some private Christians of good esteem, who, having thought too highly of their parts, and thrust themselves into the ministerial office, have proved weak and empty men, and have become greater burdens to the Church than some whom we endeavored to cast out. They might have done God more service in the higher rank of private men, than they do among the lowest of the ministry. If, then, you will venture into the midst of enemies, and bear the burden and heat of the day, take heed to yourselves.
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8. Mwisho, Jitunzeni nafsi zenu, kwa maana mafanikio ya kazi zenu zote yanategemea sana jambo hili. Mungu hutumia kuwaandaa watu kwa kazi kubwa kabla ya kuwatumia kama vyombo vyake vya kuzitimiza. Sasa, kama kazi ya Bwana haijatendeka kwa uthabiti katika mioyo yenu wenyewe, mwawezaje kutarajia kwamba atabariki kazi zenu za kuitimiza kwa wengine? Anaweza kufanya hivyo, akipenda, lakini mna sababu nyingi za kutilia shaka kama atafanya. Nitataja hapa sababu kadhaa zitakazowatosheleza kwamba yeye atakayekuwa njia ya kuwaokoa wengine lazima ajitunze mwenyewe, na kwamba Mungu mara chache sana hufanikisha kazi za watu wasiotakaswa.8. Lastly, Take heed to yourselves, for the success of all your labors doth very much depend upon this. God useth to fit men for great works, before he employs them as his instruments in accomplishing them. Now, if the work of the Lord be not soundly done upon your own hearts, how can you expect that he will bless your labors for effecting it in others? He may do it, if he please, but you have much cause to doubt whether he will. I shall here mention some reasons which may satisfy you, that he who would be a means of saving others, must take heed to himself, and that God doth more seldom prosper the labors of unsanctified men.
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Mwisho, zingatieni kama mafanikio ya kazi zenu hayategemei msaada na baraka za Bwana. Na wapi ameahidi msaada wake na baraka yake kwa watu wasiomcha Mungu? Ikiwa anaahidi Kanisa lake baraka hata kwa watu kama hao, hata hivyo hawaahidi wao baraka yoyote. Watumishi wake waaminifu amewaahidi kwamba atakuwa pamoja nao, kwamba atatia Roho wake juu yao, na neno lake vinywani mwao, na kwamba Shetani ataanguka mbele yao kama umeme kutoka mbinguni. Lakini wapi ahadi kama hiyo kwa wachungaji wasiomcha Mungu? Je, hamumchokozi, kwa unafiki wenu na kumtumia Mungu vibaya, aache kuwa pamoja nanyi, na kuyaharibu mashauri yenu yote, angalau kwa upande wenu wenyewe, ingawa anaweza kuyabariki kwa wateule wake? Kwa maana sikatai kwamba Mungu anaweza kulitendea Kanisa lake mema kwa watu waovu; hata hivyo hafanyi hivyo mara kwa mara, wala kwa ukuu kama kwa watumishi wake mwenyewe. Na nilichosema juu ya waovu wenyewe kinashikilia kwa sehemu kwa watauwa, wakati wao ni wa kashfa na wanarudi nyuma, kwa kadiri ya kipimo cha dhambi yao.Lastly, Consider whether the success of your labors depends not on the assistance and blessing of the Lord. And where hath he made any promise of his assistance and blessing to ungodly men? If he do promise his Church a blessing even by such, yet doth he not promise them any blessing. To his faithful servants he hath promised that he will be with them, that he will put his Spirit upon them, and his word into their mouths, and that Satan shall fall before them as lightning from heaven. But where is there any such promise to ungodly ministers? Nay, do you not, by your hypocrisy and your abuse of God, provoke him to forsake you, and to blast all your endeavors, at least as to yourselves,’ though he may bless them to his chosen? For I do not deny but that God may do good to his Church by wicked men; yet doth he it not so ordinarily, nor so eminently, as by his own servants. And what I have said of the wicked themselves, doth hold in part of the godly, while they are scandalous and backsliding, in proportion to the measure of their sin.
2. Litunzeni Kundi Lote: Upeo wa Utunzaji wa Kichungaji2. Take Heed to All the Flock: The Range of Pastoral Care
Richard Baxter, The Reformed Pastor (1656; toleo la Edinburgh, 1829), sehemu ya 2, "Kulichunga Kundi": asili ya uangalizi huu, kuanzia ukubwa wa dhamana ya mchungaji hadi wasioongoka, wanaouliza, walio dhaifu, familia, wagonjwa, maonyo ya faragha na nidhamu ya kanisa. Imefupishwa kwa kuacha aya kamili, zilizowekwa alama […]. Chanzo cha msingi; tafsiri zilizomo ni za mwandishi.Richard Baxter, The Reformed Pastor (1656; Edinburgh edition, 1829), part 2, “The Oversight of the Flock”: the nature of this oversight, from the size of a pastor’s charge to the unconverted, inquirers, the weak, families, the sick, private admonition and church discipline. Abridged by whole paragraphs, marked […]. Primary source; the interpretations are the author’s.
Maelezo ya CTS: Baxter anadhania parokia ya Kiingereza ya siku zake, ambapo mhudumu mmoja alihudumia kila mtu aliyeishi katika wilaya, na maisha ya kanisa na ya serikali yaliingiliana. "Maaskofu wakuu" (prelates) ni maaskofu wanaotawala parokia nyingi; "siku ya Bwana" ni Jumapili; "kesi za dhamiri" ni maswali ya kivitendo kuhusu mema na mabaya katika maisha ya muumini. Ushauri wake kuhusu nidhamu ya kanisa unaakisi mpangilio mmoja wa kanisa; wanafunzi wa mapokeo mengine wanapaswa kuulinganisha na utaratibu wa makanisa yao wenyewe.CTS note: Baxter assumes the English parish of his day, where one minister served everyone living in a district and church and civil life overlapped. “Prelates” are bishops who govern many parishes; “the Lord’s day” is Sunday; “cases of conscience” are practical questions about right and wrong in a believer’s life. His counsel on church discipline reflects one church order; students from other traditions should compare it with the practice of their own churches.
### ASILI YA KUCHUNGA HUKUTHE NATURE OF THIS OVERSIGHT
Baada ya kuwaonyesha ni nini maana ya kujitunza sisi wenyewe, sasa nitawaonyesha ni nini maana ya kulitunza kundi lote.Having showed you, What it is to take heed to ourselves, I am to show you, next, What it is to take heed to all the flock.
Ilikuwa muhimu kwanza kuzingatia tunapaswa kuwa nini, na tunapaswa kufanya nini kwa ajili ya nafsi zetu wenyewe, kabla hatujafikia lile linalopaswa kufanywa kwa ajili ya wengine: "Hawezi kufaulu kuponya majeraha ya wengine yule ambaye yeye mwenyewe hajapona kwa sababu ya kujipuuza. Hawafaidii jirani zake wala nafsi yake. Hawainui wengine, bali yeye mwenyewe huanguka." Naam, kusiwe kwamba kazi zake zote zinaishia patupu, kwa sababu moyo na maisha ya anayezifanya ni patupu. "Kwa maana wapo watu ambao, ingawa ni stadi katika huduma ya kiroho, huifanya kwa ukaidi, na huku wakitenda kwa akili, huukanyaga chini ya miguu wema wanaoufanya. Hufundisha kwa haraka mno mambo ambayo yanaweza kufanywa matakatifu kwa tafakari tu; na wanayoyatangaza hadharani huyapinga kwa mwenendo wao. Ndiyo maana kama wachungaji hutembea katika njia zilizo korofi mno kwa kundi kuzifuata." Tukiisha kuwaongoza kwenye maji yenye uzima, tukiyatia matope kwa maisha yetu machafu, tunaweza kupoteza kazi yetu, nao wasiwe bora zaidi. Kabla hatujasema juu ya kazi yenyewe, tutaangalia jambo fulani ambalo limedhaniwa tayari katika maneno haya yaliyo mbele yetu.It was first necessary to take into consideration, what we must be, and what we must do for our own souls, before we come to that which must be done for others: ‘He cannot succeed in healing the wounds of others who is himself unhealed by reason of neglecting himself. He neither benefits his neighbors nor himself. He does not raise up others, but himself falls.’ Yea, lest all his labors come to naught, because his heart and life are naught that doth perform them. ‘For some persons there are who, though expert in spiritual ministry, go about it in a headstrong manner, and while acting intelligently, tread underfoot any good they do. They teach too hurriedly what can only be rendered holy by meditation; and what they proclaim in public they impugn by their conduct. Whence it is that as pastors they walk in paths too rugged for the flock to follow.’ When we have led them to the living waters, if we muddy it by our filthy lives, we may lose our labor, and they be never the better. Before we speak of the work itself, we shall notice somewhat that is pre-supposed in the words before us.
1. Inadokezwa hapa kwamba kila kundi lapaswa kuwa na mchungaji wake, na kila mchungaji kundi lake. Kama vile kila kikosi au kampuni katika jeshi lazima iwe na nahodha wake na maofisa wengine, na kila askari anamjua kamanda wake na bendera yake; ndivyo ilivyo mapenzi ya Mungu, kwamba kila kanisa liwe na mchungaji wake, na kwamba wanafunzi wote wa Kristo "wawatambue walimu wao waliowekwa juu yao katika Bwana." Ingawa mhudumu ni ofisa katika Kanisa lote la ulimwengu, hata hivyo kwa namna ya pekee yeye ni mwangalizi wa kanisa lile fulani alilokabidhiwa. Tunapowekwa wakfu kuwa wahudumu bila dhamana maalumu, tunapewa ruhusa na amri ya kufanya tuwezavyo kwa wote, kadiri tutakavyopata fursa ya kutumia karama zetu: lakini tunapochukua dhamana maalumu, tumebana matumizi ya karama zetu hasa kwa kusanyiko hilo, hata hatuwezi kuwapa wengine zaidi ya kile kinachoweza kuachwa cha wakati wetu na msaada wetu, isipokuwa pale ambapo manufaa ya wote yanahitaji, ambayo bila shaka lazima yazingatiwe kwanza. Kutokana na uhusiano huu wa mchungaji na kundi hutokea wajibu wote wanaodaiana wao kwa wao.1. It is here implied, that every flock should have its own pastor, and every pastor his own flock. As every troop or company in a regiment of soldiers must have its own captain and other officers, and every soldier knows his own commander and colors; so it is the will of God, that every church should have its own pastor, and that all Christ’s disciples ‘should know their teachers that are over them in the Lord.’ Though a minister is an officer in the Church universal, yet is he in a special manner the overseer of that particular church which is committed to his charge. When we are ordained ministers without a special charge, we are licensed and commanded to do our best for all, as we shall have opportunity for the exercise of our gifts: but when we have undertaken a particular charge, we have restrained the exercise of our gifts so specially to that congregation, that we must allow others no more than it can spare of our time and help, except where the public good requireth it, which must, no doubt, be first regarded. From this relation of pastor and flock, arise all the duties which they mutually owe to each other.
2. Tunapoamriwa kulitunza kundi lote, inadokezwa wazi kwamba makundi kwa kawaida hayapaswi kuwa makubwa kuliko tunavyoweza kuyachunga, au "kuyatunza." Mungu hatuwekei mambo yasiyowezekana kwa asili: hawafungi watu waruke hadi mwezini, wagusa nyota, au wahesabu mchanga wa bahari. Ikiwa kazi ya uchungaji inajumuisha kulichunga kundi lote, basi hakika idadi ya nafsi chini ya utunzaji wa kila mchungaji haipaswi kuwa kubwa kuliko awezavyo kuzitunza kama inavyohitajika hapa. Je, Mungu atamtaka askofu mmoja kuchukua dhamana ya wilaya nzima, au parokia nyingi au maelfu ya nafsi, ambazo hawezi kuzijua au kuzichunga? Naam, na kuchukua utawala wa pekee juu yao, huku walimu wao mahususi wakiwa huru kutokana na jukumu hilo? Je, Mungu atadai damu ya parokia nyingi hivyo mikononi mwa mtu mmoja, asipofanya kile ambacho watu kumi, au ishirini, au mia, au mia tatu hawawezi kukifanya, kama vile mimi nisivyoweza kuhamisha mlima? Ole wao basi maaskofu wakuu maskini! Je, si hali ya kuhuzunisha mno kwamba watu wasomi, wenye busara wanatetea jambo hili kama fursa ya kutamaniwa; kwamba wanajitwika kwa makusudi mzigo kama huo; na kwamba hawatetemeki badala yake kwa mawazo ya jukumu kubwa hivyo? Lo, ingekuwa heri kwa Kanisa, na heri kwa maaskofu wenyewe, kama kipimo hiki kinachodokezwa na mtume hapa kingeendelea kuzingatiwa: kwamba jimbo lisingekuwa kubwa kuliko wazee au maaskofu wangeweza kulichunga na kulitawala, ili wapate kulitunza kundi lote; au kwamba wachungaji wangeongezwa kadiri makanisa yalivyoongezeka, na idadi ya waangalizi ikawiana na idadi ya nafsi, wasije wakaacha kazi bila kufanywa huku wakijitwalia vyeo vitupu na kujaribu yasiyowezekana! Na kwamba badala yake wangemwomba Bwana wa mavuno atume wafanyakazi zaidi, hata wengi kadiri ya kazi, wala wasijitwike kila kitu wenyewe. Siwezi kusifu hekima wala unyenyekevu wa mfanyakazi yule, hata karama zake ziwe kubwa kiasi gani, ambaye hatajaribu tu kuvuna mavuno yote ya wilaya hii peke yake, tena kwa maumivu ya kifo, naam ya hukumu, bali pia atashindania kwa bidii haki hiyo maalumu.2. When we are commanded to take heed to all the flock, it is plainly implied, that flocks must ordinarily be no greater than we are capable of overseeing, or ‘taking heed to.’ God will not lay upon us natural impossibilities: he will not bind men to leap up to the moon, to touch the stars, or to number the sands of the sea. If the pastoral office consists in overseeing all the flock, then surely the number of souls under the care of each pastor must not be greater than he is able to take such heed to as is here required. Will God require one bishop to take the charge of a whole county, or of so many parishes or thousands of souls, as he is not able to know or to oversee? Yea, and to take the sole government of them, while the particular teachers of them are free from that undertaking? Will God require the blood of so many parishes at one man’s hands, if he do not that which ten, or twenty, or a hundred, or three hundred men can no more do, than I can move a mountain Then woe to poor prelates! Is it not, then, a most doleful case, that learned, sober men should plead for this as a desirable privilege; that they should wilfully draw on themselves such a burden; and that they do not rather tremble at the thoughts of so great an undertaking? O, happy had it been for the Church, and happy for the bishops themselves, if this measure, that is intimated by the apostle here, had still been observed: that the diocese had been no greater than the elders or bishops could oversee and rule, so that they might have taken heed to all the Rock: or that pastors had been multiplied as churches increased, and the number of overseers been proportioned to the number of souls, that they might not have let the work be undone, while they assumed the empty titles, and undertook impossibilities! And that they had rather prayed the Lord of the harvest to send forth more laborers, even so many as were proportioned to the work, and not to have undertaken all themselves. I should scarcely commend the prudence or humility of that laborer, let his parts be ever so great, that would not only undertake to gather in all the harvest in this county himself, and that upon pain of death, yea, of damnation, but would also earnestly contend for this prerogative.
[…][…]
Tukiisha kulijua kundi lote hivyo, ni lazima baadaye tuwatunze. Mtu angedhani kwamba kila mtu mwenye akili ameridhika na hili, na kwamba halihitaji ushahidi zaidi. Je, mchungaji mwangalifu haangalii kondoo mmoja mmoja? na mwalimu mwema kila mwanafunzi mmoja mmoja? na tabibu mwema kila mgonjwa mmoja mmoja? na kamanda mwema kila askari mmoja mmoja? Kwa nini basi wachungaji, walimu, matabibu, na viongozi wa makanisa ya Kristo wasimtunze kila mshiriki mmoja mmoja wa dhamana yao? Kristo mwenyewe, Mchungaji Mkuu na Mwema, ambaye ana kila kitu cha kukitazama, hata hivyo anamjali kila mmoja mmoja; kama yule anayemwelezea katika mfano, aliyewaacha "kondoo tisini na tisa nyikani, ili amtafute yule mmoja aliyepotea." Manabii mara nyingi walitumwa kwa watu mmoja mmoja. Ezekieli alifanywa mlinzi juu ya watu mmoja mmoja, na aliamriwa kumwambia mwovu, "Hakika yako utakufa." Paulo aliwafundisha wasikilizaji wake si "hadharani" tu "bali nyumba kwa nyumba," na mahali pengine anatuambia kwamba "alimwonya kila mtu, na kumfundisha kila mtu, katika hekima yote, ili amweke kila mtu mkamilifu katika Kristo Yesu." Maandiko mengine mengi yanaonyesha wazi kwamba ni wajibu wetu kumtunza kila mmoja wa kundi letu; na vifungu vingi katika Mabaraza ya kale vinaonyesha waziwazi kwamba huu ndio ulikuwa utaratibu wa nyakati za kwanza. Lakini nitanukuu kimoja tu kutoka kwa Ignatius: "Mikutano," asema, "ikusanywe mara nyingi; ulizeni habari za wote kwa majina; msiwadharau watumishi wa kiume wala wa kike." Mnaona wakati huo ilihesabiwa kuwa wajibu kumtazama kila mshiriki wa kundi kwa jina, bila kumwacha hata mtumishi wa kiume au wa kike wa hali ya chini kabisa. Lakini, mtu fulani anaweza kupinga, "Kusanyiko nililowekwa juu yake ni kubwa mno hata haiwezekani kwangu kuwajua wote, sembuse kuwatunza wote mmoja mmoja." Kwa hili jibu ni, "Je, ni lazima au si lazima iliyokutupa katika dhamana kama hiyo? Kama si lazima, unaficha dhambi moja kwa nyingine. Ulithubutuje kuchukua lile ulilojua huwezi kulitimiza, ilhali hukulazimishwa? Inaonekana ulikuwa na nia nyingine katika kulichukua, wala hukukusudia kamwe kuwa mwaminifu kwa dhamana yako. Lakini kama unadhani ulilazimika kulichukua, ningekuuliza, je, haungeweza kupata msaada kwa dhamana kubwa hivyo? Je, umefanya yote uwezayo kwa marafiki zako na majirani zako, kupata riziki ya mwingine wa kukusaidia? Je, huna wewe mwenyewe riziki ya kutosha kukuhudumia wewe na mwingine? Hata kama haitatosha kukuruzuku kwa wingi, je, si busara zaidi kwamba ujibane mwili wako na familia yako, kuliko kujitwika kazi usiyoweza kuitimiza, na kupuuza nafsi za wengi wa kundi lako? Najua kwamba nisemayo yataonekana magumu kwa wengine; lakini kwangu ni jambo lisilo na shaka kwamba, ukipata pauni mia moja tu kwa mwaka, ni wajibu wako kuishi kwa sehemu yake na kumpa msaidizi stahiki iliyobaki, kuliko kundi ulilowekwa juu yake lipuuzwe. Ukisema hiyo ni kipimo kigumu, na kwamba mke wako na watoto wako hawawezi kuishi hivyo, najibu, Je, familia nyingi katika parokia yako hazishi kwa kidogo kuliko hicho? Je, wahudumu wengi hodari katika siku za maaskofu wakuu hawakufurahi kupata kidogo kuliko hicho, wakiwa na uhuru wa kuhubiri injili? Wapo wengine hai bado, kama nilivyosikia, waliowaahidi maaskofu kuingia dhamana ya kuhubiri bure, kama wangepata tu uhuru wa kuhubiri injili. Ukiendelea kusema kwamba huwezi kuishi maisha duni kama maskini wanavyoishi, naendelea kuuliza, Je, waumini wa parokia yako wanaweza kuvumilia hukumu kuliko wewe unavyoweza kuvumilia uhitaji na umaskini? Nini! Je, mnajiita wahudumu wa injili, na bado nafsi za watu ni duni machoni penu hivyo hata mnapendelea waangamie milele kuliko wewe na familia yako muishi katika hali ya chini na ya umaskini? La, je, hamngepaswa badala yake kuomba omba mkate wenu kuliko kuweka jambo kubwa hivyo la wokovu wa watu hatarini, au katika hasara? Naam, kuliko kuhatarisha hukumu ya nafsi moja tu? Lo, enyi mabwana, ni jambo la kuhuzunisha watu wanaposoma na kuzungumza juu ya mbingu na kuzimu, na juu ya uchache wa wanaookoka, na ugumu wa wokovu, na wasiwe makini kwa wakati wote huo. Kama mngekuwa makini, hakika msingeshikwa na mambo kama haya, na kuwaacha watu wenu washuke kuzimu ili mwe na maisha ya hali ya juu zaidi duniani. Kumbukeni hili, mara ijayo mtakapokuwa mkiwahubiria, kwamba hawawezi kuokolewa bila maarifa; na sikilizeni kama dhamiri haikuambii, 'Huenda wangeletwa kwenye maarifa, kama wangepata mafundisho ya bidii na maonyo ya faragha, mtu kwa mtu; na kama kungekuwa na mhudumu mwingine wa kunisaidia, hili lingeweza kufanyika: na kama ningeishi kwa kubana matumizi na kujikana mwili, ningeweza kupata msaidizi. Je, nithubutu basi kuwaacha watu wangu waishi katika ujinga ule ambao mimi mwenyewe nimewaambia unaleta hukumu, badala ya kujiweka mimi na familia yangu katika uhitaji kidogo?'"Being thus acquainted with all the flock, we must afterward take heed to them. One would imagine that every reasonable man would be satisfied of this, and that it would need no further proof. Doth not a careful shepherd look after every individual sheep? and a good schoolmaster after every individual scholar? and a good physician after every particular patient? and a good commander after every individual soldier? Why then should not the shepherds, the teachers, the physicians, the guides of the churches of Christ, take heed to every individual member of their charge? Christ himself, the great and good Shepherd, that hath the whole to look after, doth yet take care of every individual; like him whom he describes in the parable, who left ‘the ninety and nine sheep in the wilderness, to seek after one that was lost.’ The prophets were often sent to single men. Ezekiel was made a watchman over individuals, and was commanded to say to the wicked, ‘Thou shalt surely die.’ Paul taught his hearers not only ‘publicly but from house to house,’ and in another place he tells us, that he ‘warned every man, and taught every man, in all wisdom, that he might present every man perfect in Christ Jesus.’ Many other passages of Scripture make it evident that it is our duty to take heed to every individual of our flock; and many passages in the ancient Councils do plainly show that this was the practice of the primitive times. But I shall quote only one from Ignatius: ‘Let assemblies,’ says he, ‘be often gathered; inquire after all by name: despise not servant-men or maids.’ You see it was then considered as a duty to look after every member of the flock by name, not excepting the meanest servant-man or maid. But, some one may object, ‘The congregation that I am set over is so great that it is impossible for me to know them all, much more to take heed to all individually.’ To this answer, ‘Is it necessity or is it not, that hath cast you upon such a charge? If it be not, you excuse one sin by another. How durst you undertake that which you knew yourself unable to perform, when you were not forced to it? It would seem you had some other ends in undertaking it, and never intended to be faithful to your trust. But if you think that you were necessitated to undertake it, I would ask you, might you not have procured assistance for so great a charge? Have you done all that you could with your friends and neighbors, to get maintenance for another to help you? Have you not as much maintenance yourself, as might serve yourself and another? What though it will not serve to maintain you in fullness? Is it not more reasonable that you should pinch your flesh and family, then undertake a work that you cannot perform, and neglect the souls of so many of your flock? I know, that what I say will seem hard to some; but to me it is an unquestionable thing, that, if you have but a hundred pounds a year, it is your duty to live upon part of it, and allow the rest to a competent assistant, rather than that the flock which you are over should be neglected. If you say, that is a hard measure, and that your wife and children cannot so live, I answer, Do not many families in your parish live on less? Have not many able ministers in the prelates’ days been glad of less, with liberty to preach the gospel? There are some yet living, as I have heard, who have offered the bishops to enter into bond to preach for nothing, if they might but have liberty to preach the gospel. If you shall still say, that you cannot live so meanly as poor people do, I further ask, Can your parishioners better endure damnation, than you can endure want and poverty? What! do you call yourselves ministers of the gospel, and yet are the souls of men so base in your eyes, that you had rather they should eternally perish, than that you and your family should live in a low and poor condition? Nay, should you not rather beg your bread, than put so great a matter as men’s salvation upon a hazard, or disadvantage? Yea, as hazard the damnation of but one soul? O sirs, it is a miserable thing when men study and talk of heaven and hell, and the fewness of the saved, and the difficulty of salvation, and be not all the while in good earnest. If you were, you could never surely stick at such matters as these, and let your people go down to hell, that you might live in higher style in this world. Remember this, the next time you are preaching to them, that they cannot be saved without knowledge; and hearken whether conscience does not tell you, ‘It is likely they might be brought to knowledge, if they had but diligent instruction and exhortation privately, man by man; and if there were another minister to assist me, this might be done: and if I would live sparingly and deny my flesh, I might have an assistant. Dare I, then, let my people live in that ignorance which I myself have told them is damning, rather than put myself and family to a little want?’
[…][…]
Lakini, ingawa ni wajibu wetu kulitunza kundi lote, ni lazima tuzingatie kwa namna ya pekee makundi fulani. Kwa wengi, jambo hili halieleweki kikamilifu, kwa hiyo nitakaa juu yake kidogo.But, while it is our duty to take heed to all the flock, we must pay special attention to some classes in particular. By many, this is very imperfectly understood, and therefore I shall dwell a little upon it.
1. Ni lazima tufanye kazi, kwa namna ya pekee, kwa ajili ya uongofu wa wasioongoka.1. We must labor, in a special manner, for the conversion of the unconverted.
Kazi ya uongofu ndiyo jambo la kwanza na kubwa tunalopaswa kulikusudia; baada ya hili ni lazima tufanye kazi kwa nguvu zetu zote. Ole! mateso ya wasioongoka ni makubwa hata yanatuita kwa sauti kuu zaidi kuonyesha huruma. Mwenye dhambi aliyeongoka kweli akianguka, ataanguka tu katika dhambi itakayosamehewa, wala hayuko katika hatari ya hukumu kwa jambo hilo kama wengine. Si kwamba Mungu hachukii dhambi zao kama za wengine, au kwamba atawaleta mbinguni hata waishi kwa uovu kiasi gani; bali roho iliyo ndani yao haitawaruhusu kuishi kwa uovu, wala kutenda dhambi kama wasiomcha Mungu. Lakini kwa wasioongoka ni tofauti kabisa. Wao "wamo katika uchungu wa uchungu, na katika kifungo cha uovu," na bado hawana sehemu wala ushirika katika msamaha wa dhambi zao, wala katika tumaini la utukufu. Kwa hiyo tunayo kazi ya lazima zaidi kuwafanyia, yaani "kuwafumbua macho yao, na kuwageuza kutoka gizani kuingia nuruni, na kutoka katika nguvu za Shetani kumwelekea Mungu; ili wapokee msamaha wa dhambi, na urithi miongoni mwa wale waliotakaswa." Mtu anayemwona mtu mmoja anaugua ugonjwa wa kuua, na mwingine anaumwa tu na jino, atasukumwa kuhurumia wa kwanza kuliko wa pili; na hakika atafanya haraka zaidi kumsaidia, hata kama ni mgeni, na yule mwingine ni ndugu au mwana. Ni hali ya kuhuzunisha mno kuona watu katika hali ya hukumu, ambayo wakifa, wamepotea milele, hata naona hatungeweza kuwaacha peke yao, iwe hadharani au faraghani, kazi nyingine yoyote tuliyo nayo. Nakiri, mara kwa mara nalazimika kupuuza yale yanayopaswa kuongeza maarifa kwa watauwa, kwa sababu ya hitaji la kuhuzunisha la wasioongoka. Ni nani awezaye kuzungumza juu ya mabishano, au mambo madogo yasiyo ya lazima, au hata kweli za kiwango cha chini cha ulazima, ziwe bora kiasi gani, huku akiona mbele ya macho yake kundi la wenye dhambi wajinga, wa kimwili, wanaoteseka, ambao ni lazima wabadilishwe au waangamizwe? Naona kana kwamba nawaona wakiingia katika ole yao ya mwisho! Naona kana kwamba nawasikia wakipiga kelele kuomba msaada, msaada wa haraka zaidi! Taabu yao inasema kwa sauti kubwa zaidi, kwa sababu hawana mioyo ya kujiombea wenyewe. Mara nyingi nimejua kwamba nilikuwa na wasikilizaji wa fikira za juu, waliotafuta mambo adimu, na walizoea kuidharau huduma, nisipowaambia jambo zaidi ya kawaida; hata hivyo sikuweza kupata moyoni mwangu kuacha mahitaji ya wasiotubu, ili kuwapendeza; wala kuacha kusema na wenye dhambi wanaoteseka kwa ajili ya wokovu wao, ili niseme na wapenda mambo mapya hao; la, wala hata kuacha kufanya kadiri inavyopaswa kwa watakatifu dhaifu kwa ajili ya kuthibitishwa kwao na kuongezeka katika neema. Naona kana kwamba, kama "roho ya Paulo ilivyosikitika ndani yake, alipoona mji umejaa sanamu," ndivyo ingepaswa kututia katika mshtuko wake mmoja, kuona watu wengi hivyo katika hatari kubwa kabisa ya kuangamizwa milele. Naona kwamba kama kwa imani tungewatazama kweli kuwa wako hatua moja kutoka kuzimu, ingefungua ndimi zetu kwa nguvu zaidi kuliko hatari ya Kroisos ilivyofungua ulimi wa mwanawe, kama wanavyotuambia. Yeye atakayemwacha mwenye dhambi ashuke kuzimu kwa kukosa kusema naye, anathamini nafsi kidogo kuliko alivyothamini Mkombozi wa nafsi; na anathamini jirani yake kidogo kuliko upendo wa kawaida unavyomruhusu kumthamini adui yake mkuu. Lo, basi, ndugu zangu, yeyote mtakayempuuza, msimpuuze mwenye taabu kuliko wote! Chochote mtakachokiacha, msisahau nafsi maskini zilizo chini ya hukumu na laana ya sheria, ambazo zaweza kutazamia kila saa utekelezaji wa kuzimu, kama mabadiliko ya haraka hayatawazuia. Lo, waiteni wasiotubu, na fanyeni bidii katika kazi hii kubwa ya kuongoa nafsi, chochote kingine mtakachokiacha bila kufanya.The work of conversion is the first and great thing we must drive at; after this we must labor with all our might. Alas! the misery of the unconverted is so great, that it calleth loudest to us for compassion. If a truly converted sinner do fall, it will be but into sin which will be pardoned, and he is not in that hazard of damnation by it as others are. Not but that God hateth their sins as well as others’, or that he will bring them to heaven, let them live ever so wickedly; but the spirit that is within them will not suffer them to live wickedly, nor to sin as the ungodly do. But with the unconverted it is far otherwise. They ‘are in the gall of bitterness, and in the bond of iniquity,’ and have yet no part nor fellowship in the pardon of their sins, or the hope of glory. We have, therefore, a work of greater necessity to do or them, even ‘to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and an inheritance among them that are sanctified.’ He that seeth one man sick of a mortal disease, and another only pained with the toothache, will be moved more to compassionate the former, than the latter; and will surely make more haste to help him, though he were a stranger, and the other a brother or a son. It is so sad a case to see men in a state of damnation, wherein, if they should die, they are lost for ever, that methinks we should not be able to let them alone, either in public or private, whatever other work we may have to do. I confess, I am frequently forced to neglect that which should tend to the further increase of knowledge in the godly, because of the lamentable necessity of the unconverted. Who is able to talk of controversies, or of nice unnecessary points, or even of truths of a lower degree of necessity, how excellent soever, while he seeth a company of ignorant, carnal, miserable sinners before his eyes, who must be changed or damned? Methinks I even see them entering upon their final woe! Methinks I hear them crying out for help, for speediest help! Their misery speaks the louder, because they have not hearts to ask for themselves. Many a time have I known, that I had some hearers of higher fancies, that looked for rarities, and were addicted to despise the ministry, if I told them not somewhat more than ordinary; and yet I could not find in my heart to turn from the necessities of the impenitent, for the humouring of them; nor even to leave speaking to miserable sinners for their salvation, in order to speak to such novelists; no, nor so much as should otherwise be done, to weak saints for their confirmation and increase in grace. Methinks, as Paul’s ‘spirit was stirred within him, when he saw the Athenians wholly given to idolatry,’ so it should cast us into one of his paroxysms, to see so many men in the utmost danger of being everlastingly undone. Methinks, if by faith we did indeed look upon them as within a step of hell, it would more effectually untie our tongues, than Croesus’ danger, as they tell us, did his son’s. He that will let a sinner go down to hell for want of speaking to him, doth set less by souls than did the Redeemer of souls; and less by his neighbor, than common charity will allow him to do by his greatest enemy. O, therefore, brethren, whomsoever you neglect, neglect not the most miserable! Whatever you pass over, forget not poor souls that are under the condemnation and curse of the law, and who may look every hour for the infernal execution, if a speedy change do not prevent it. O call after the impenitent, and ply this great work of converting souls, whatever else you leave undone.
2. Ni lazima tuwe tayari kutoa shauri kwa wanaouliza, wanaotujia na kesi za dhamiri; hasa kesi ile kubwa ambayo Wayahudi walimwuliza Petro, na askari wa gereza walimwuliza Paulo na Sila, "Tufanye nini ili tuokoke?" Mhudumu hapaswi kuwa mhubiri wa hadharani tu, bali ajulikane kama mshauri wa nafsi zao, kama vile tabibu alivyo kwa miili yao, na wakili kwa mali zao: ili kila mtu aliye na mashaka na shida alete shauri lake kwake apate kutatuliwa; kama vile Nikodemo alivyomjia Kristo, na kama ilivyokuwa desturi ya watu wa zamani kumwendea kuhani, "ambaye midomo yake lazima ihifadhi maarifa, na wao waulize sheria kinywani mwake, kwa kuwa yeye ni mjumbe wa Bwana wa majeshi." Lakini kwa kuwa watu wamekuwa wasiojua huduma hii ya kazi ya uchungaji, na wajibu wao wenyewe na hitaji lao katika jambo hili, ni juu yetu kuwajulisha, na kuwasihi hadharani waje kwetu kwa ushauri juu ya mambo makuu ya nafsi zao. Hatupaswi kuwa tayari tu kuchukua usumbufu, bali tunapaswa kujiletea wenyewe, kwa kuwaalika waje. Ni wema mwingi kiasi gani tungeweza kufanya, kama tungeweza tu kuwaleta kwenye jambo hili! Na, bila shaka, mengi yangeweza kufanywa katika hili, kama tungetimiza wajibu wetu. Ni wachache kiasi gani nimewahi kusikia kuwa wamewasihi watu wao kwa moyo kutimiza wajibu wao kwa njia hii! Lo! Ni hali ya kuhuzunisha kwamba nafsi za watu zidhurike na kuwekwa hatarini kwa kupuuza kabisa wajibu mkubwa kama huu, na kwamba wahudumu karibu kamwe hawawaambii juu yake, na kuwaamsha kuutimiza. Kama wasikilizaji wenu wangetambua ipasavyo hitaji na umuhimu wa jambo hili, wangekuwa wakibisha milango yenu mara nyingi zaidi, na kuwajulisha malalamiko yao ya huzuni, na kuomba shauri lenu. Nawasihi, basi, wasisitizieni zaidi wajibu huu kwa siku zijazo; na mhakikishe mnautimiza kwa uangalifu wanapotafuta msaada wenu. Kwa lengo hili ni lazima kabisa mjue vizuri kesi za kivitendo, na hasa mjue asili ya neema ya wokovu, na muweze kuwasaidia kujipima hali yao, na kutatua swali kuu linalohusu uzima wao wa milele au kifo chao. Neno moja la shauri linalofaa wakati wake, lenye busara, alilotoa mhudumu kwa watu walio na uhitaji, laweza kuwa na manufaa kuliko mahubiri mengi. "Neno lisemwalo kwa wakati wake," asema Sulemani, "ni jema jinsi gani!"2. We must be ready to give advice to inquirers, who come to us with cases of conscience; especially the great case which the Jews put to Peter, and the gaoler to Paul and Silas, ‘What must we do to be saved?’ A minister is not to be merely a public preacher, but to be known as a counsellor for their souls, as the physician is for their bodies, and the lawyer for their estates: so that each man who is in doubts and straits, may bring his case to him for resolution; as Nicodemus came to Christ, and as it was usual with the people of old to go to the priest, ‘whose lips must keep knowledge, and at whose mouth they must ask the law, because he is the messenger of the Lord of hosts.’ But as the people have become unacquainted with this office of the ministry, and with their own duty and necessity in this respect, it belongeth to us to acquaint them with it, and publicly to press them to come to us for advice about the great concerns of their souls. We must not only be willing to take the trouble, but should draw it upon ourselves, by inviting them to come. What abundance of good might we do, could we but bring them to this! And, doubtless, much might be done in it, if we did our duty. How few have I ever heard of, who have heartily pressed their people to their duty in this way! Oh! it is a sad case that men’s souls should be so injured and hazarded by the total neglect of so great a duty, and that ministers should scarcely ever tell them of it, and awaken them to it. Were your hearers but duly sensible of the need and importance of this, you would have them more frequently knocking at your doors, and making known to you their sad complaints, and begging your advice. I beseech you, then, press them more to this duty for the future; and see that you perform it carefully when they do seek your help. To this end it is very necessary that you be well acquainted with practical cases, and especially that you be acquainted with the nature of saving grace, and able to assist them in trying their state, and in resolving the main question that concerns their everlasting life or death. One word of seasonable, prudent advice, given by a minister to persons in necessity, may be of more use than many sermons. ‘A word fitly spoken,’ says Solomon, ‘how good is it!’
3. Ni lazima tujitahidi kuwajenga wale ambao tayari wameongoka kweli. Katika jambo hili kazi yetu ni mbalimbali, kulingana na hali mbalimbali za Wakristo.3. We must study to build up those who are already truly converted. In this respect our work is various, according to the various states of Christians.
(1) Wapo wengi katika kundi letu walio wachanga na dhaifu, ambao, ingawa wamekaa kwa muda mrefu, bado ni wadogo katika maendeleo na nguvu. Hii kwa kweli ndiyo hali ya kawaida zaidi ya watauwa. Wengi wao hujiridhisha na viwango vya chini vya neema, na si rahisi kuwapandisha juu zaidi. Kuwaleta kwenye maoni ya juu na makali zaidi ni rahisi, yaani kuwatoa kwenye ukweli na kuwaingiza katika kosa, upande wa kulia na wa kushoto; lakini kuongeza maarifa yao na karama zao si rahisi, na kuongeza neema zao ni ngumu kuliko yote. Ni jambo la kuhuzunisha sana kwa Wakristo kuwa dhaifu: linatuweka katika hatari; linapunguza faraja zetu na furaha yetu katika Mungu, na kuondoa utamu wa njia za hekima; linatufanya tuwe na manufaa kidogo kwa Mungu na kwa watu, kuleta heshima kidogo kwa Bwana wetu, na kufanya mema kidogo kwa wote wanaotuzunguka. Tunapata faida ndogo katika kutumia njia za neema. Tunacheza kwa urahisi mno na chambo cha nyoka, na kunaswa na hila zake. Mdanganyifu atatutikisa kwa urahisi, na ubaya waweza kufanywa uonekane kwetu kama wema, ukweli kama uongo, dhambi kama wajibu; na kinyume chake. Tunakuwa na uwezo mdogo wa kupinga na kusimama imara katika mapambano; tunaanguka upesi; tunainuka kwa shida; na tuko tayari zaidi kuwa kashfa na aibu kwa ukiri wetu. Tunajijua kidogo, na tuko tayari zaidi kukosea juu ya hali yetu wenyewe, bila kuona uharibifu unapotupata. Tunaidhalilisha injili kwa udhaifu wetu wenyewe, na kuwa na manufaa kidogo kwa wote wanaotuzunguka. Kwa neno moja, ingawa tunaishi kwa faida ndogo kwetu au kwa wengine, hata hivyo hatupendi na hatuko tayari kufa.(1) There are many of our flock that are young and weak, who, though they are of long standing, are yet of small proficiency or strength. This, indeed, is the most common condition of the godly. Most of them content themselves with low degrees of grace, and it is no easy matter to get them higher. To bring them to higher and stricter opinions is easy, that is, to bring them from the truth into error, on the right hand as well as on the left; but to increase their knowledge and gifts is not easy, and to increase their graces is the hardest of all. It is a very sad thing for Christians to be weak: it exposeth us to dangers; it abateth our consolations and delight in God, and taketh off the sweetness of wisdom’s ways; it maketh us less serviceable to God and man, to bring less honor to our Master, and to do less good to all about us. We get small benefit in the use of the means of grace. We too easily play with the serpent’s baits, and are ensnared by his wiles. A seducer will easily shake us, and evil may be made to appear to us as good, truth as falsehood, sin as duty; and so on the contrary. We are less able to resist and stand in an encounter; we sooner fall; we hardlier rise; and are apter to prove a scandal and reproach to our profession. We less know ourselves, and are more apt to be mistaken as to our own estate, not observing corruptions when they have got advantage of us. We are dishonorable to the gospel by our very weakness, and little useful to any about us. In a word, though we live to less profit to ourselves or others, yet are we unwilling and too unready to die.
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(2) Kundi lingine la walioongoka wanaohitaji msaada wetu wa pekee, ni wale wanaotaabika kwa uharibifu fulani mahususi, unaoshinikiza neema zao chini, na kuwafanya kero kwa wengine, na mzigo kwao wenyewe. Ole! Wapo watu wengi mno kama hao. Wengine wamezoea sana kiburi, na wengine kupenda dunia; wengine tamaa za mwili, na wengine ukaidi au tamaa nyingine mbaya. Sasa ni wajibu wetu kutoa msaada kwa hawa wote; na kwa upande mmoja kwa kuwakataza, na kuwafunulia wazi uchukizo wa dhambi, na kwa upande mwingine kwa maelekezo yanayofaa juu ya dawa, kuwasaidia kushinda kikamilifu zaidi uharibifu wao. Sisi ni viongozi wa jeshi la Kristo dhidi ya nguvu za kuzimu, na lazima tupinge kazi zote za giza popote tunapozikuta, hata kama ni kwa watoto wa nuru. Hatupaswi kuwa laini kwa dhambi za watauwa kuliko za wasiomcha Mungu, wala kuwafadhili au kuwapendelea zaidi. Kadiri tunavyowapenda watu wao, ndivyo tunavyopaswa kulionyesha kwa kupinga dhambi zao. Hata hivyo tunapaswa kutarajia kukutana na watu walio wepesi kuumia hapa, hasa wakati uovu umepata kichwa, na kuunda kikundi, na wengi wameupenda; watakuwa wakali na wasiovumilia karipio kama baadhi ya watu walio wabaya zaidi, na labda watahusisha hata utauwa wenyewe na makosa yao. Lakini wahudumu wa Kristo ni lazima watimize wajibu wao, licha ya ukali wao; wala wasimchukie ndugu yao kiasi cha kuacha kumkemea, au kuacha dhambi ikae juu ya nafsi yake. Ni lazima kufanywa kwa busara nyingi, lakini ni lazima ifanywe.(2) Another class of converts that need our special help, are those who labor under some particular corruption, which keeps under their graces, and makes them a trouble to others, and a burden to themselves. Alas! there are too many such persons. Some are specially addicted to pride, and others to worldly-mindedness; some to sensual desires, and others to frowardness or other evil passions. Now it is our duty to give assistance to all these; and partly by dissuasions, and clear discoveries of the odiousness of the sin, and partly by suitable directions about the remedy, to help them to a more complete conquest of their corruptions. We are leaders of Christ’s army against the powers of hell, and must resist all the works of darkness wherever we find them, even though it should be in the children of light. We must be no more tender of the sins of the godly, than of the ungodly, nor any more befriend them or favor them. By how much more we love their persons, by so much the more must we manifest it, by making opposition to their sins. And yet we must look to meet with some tender persons here, especially when iniquity hath got any head, and made a party, and many have fallen in love with it; they will be as pettish and as impatient of reproof as some worse men, and perhaps will interest even piety itself in their faults. But the ministers of Christ must do their duty, notwithstanding their peevishness; and must not so far hate their brother, as to forbear rebuking him, or suffer sin to lie upon his soul. It must, no doubt, be done with much prudence, yet done it must be.
(3) Kundi lingine linalohitaji msaada wa pekee ni Wakristo wanaorudi nyuma, ambao ama wameanguka katika dhambi ya kashfa, ama wanapunguza bidii na juhudi yao, na kuonyesha kwamba wamepoteza upendo wao wa zamani. Kama vile hali ya wanaorudi nyuma ilivyo ya huzuni sana, ndivyo bidii yetu inavyopaswa kuwa kubwa sana kwa ajili ya kuwarejeza. Ni huzuni kwao kupoteza sehemu kubwa hivyo ya uzima wao, na amani, na manufaa kwa Mungu; na kuwa na manufaa kiasi hicho kwa Shetani na kazi yake. Ni huzuni kwetu kuona kwamba kazi yetu yote imefikia hapa; na kwamba, tulipowasumbukia sana na kuwa na matumaini mengi juu yao, yote yafifie kiasi hicho. Huzuni kuliko yote ni kufikiri kwamba Mungu adharauliwe na wale aliowapenda hivyo, na aliowafanyia mengi hivyo; na kwamba Kristo ajeruhiwe katika nyumba ya rafiki zake. Zaidi ya hayo, kurudi nyuma kwa sehemu kuna mwelekeo wa asili kuelekea kuasi kamili, na kungeufikia, kama neema ya pekee isingeuzuia. Sasa, kadiri hali ya Wakristo kama hao inavyozidi kuwa ya huzuni, ndivyo tunavyopaswa kujitahidi zaidi kwa ajili ya kurejeshwa kwao. Ni lazima "kuwarejeza wale walioshikwa katika kosa, kwa roho ya upole," na hata hivyo kuhakikisha kidonda kinachunguzwa vizuri na kuponywa, na kiungo kinawekwa sawa tena, kiasi cha maumivu kitakachogharimu. Ni lazima kuangalia hasa heshima ya injili, na kuhakikisha kwamba wanatoa ushahidi wa toba ya kweli, na kufanya ungamo la wazi na kamili la dhambi yao, ili fidia fulani ifanywe kwa Kanisa na kwa ukiri wao mtakatifu, kwa jeraha walilosababisha kwa dini. Ustadi mwingi unahitajika kurejesha roho kama hiyo.(3) Another class who demand special help are declining Christians, that are either fallen into some scandalous sin, or else abate their zeal and diligence, and show that they have lost their former love. As the case of backsliders is very sad, so our diligence must be very great for their recovery. It is sad to them to lose so much of their life, and peace, and serviceableness to God; and to become so serviceable to Satan and his cause. It is sad to us to see that all our labor is come to this; and that, when we have taken so much pains with them, and have had so much hopes of them, all should be so far frustrated. It is saddest of all, to think that God should be so dishonored by those whom he hath so loved, and for whom he hath done so much; and that Christ should be so wounded in the house of his friends. Besides, partial backsliding hath a natural tendency to total apostasy, and would effect it, if special grace did not prevent it. Now, the more sad the case of such Christians is, the more must we exert ourselves for their recovery. We must ‘restore those that are overtaken in a fault, in the spirit of meekness,’ and yet see that the sore be thoroughly searched and healed, and the joint be well set again, what pain soever it may cost. We must look especially to the honor of the gospel, and see that they give such evidence of true repentance, and make such free and full confession of their sin, that some reparation be thereby made to the Church and their holy profession, for the wound they have given to religion. Much skill is required for restoring such a soul.
(4) Kundi la mwisho nitakalotaja hapa, linalohitaji uangalifu wetu, ni wenye nguvu; kwa maana wao pia wanahitaji msaada wetu: kwa sehemu kuhifadhi neema walizo nazo; kwa sehemu kuwasaidia kuendelea zaidi; na kwa sehemu kuwaongoza katika kuboresha nguvu zao kwa utumishi wa Kristo, na msaada wa ndugu zao; na pia, kuwatia moyo kuvumilia, ili wapokee taji.(4) The last class whom I shall here notice, as requiring our attention, are the strong; for they, also, have need of our assistance: partly to preserve the grace they have; partly to help them in making further progress; and partly to direct them in improving their strength for the service of Christ, and the assistance of their brethren; and, also, to encourage them to persevere, that they may receive the crown.
Hawa wote ni lengo la kazi ya huduma, na kuhusu kila mmoja wao, ni lazima "tulitunze kundi lote."All these are the objects of the ministerial work, and in respect to each of them, we must ‘take heed to all the flock.’
4. Ni lazima tuwe na jicho la pekee juu ya familia, tuone kwamba zimepangwa vizuri, na wajibu wa kila uhusiano unatimizwa. Uhai wa dini, na ustawi na utukufu wa Kanisa na wa Dola, hutegemea sana utawala wa familia na wajibu wake. Tukiruhusu jambo hili lipuuzwe, tutaharibu yote. Tunaweza kufanya nini sisi wenyewe kuleta marekebisho ya kusanyiko, kama kazi yote ikitupwa juu yetu peke yetu; na wakuu wa familia wakipuuza wajibu wao wa lazima ambao umewafunga kutusaidia? Ikiwa jambo jema lolote limeanzishwa na huduma katika nafsi yoyote, familia isiyojali, isiyoomba, ya kidunia itaelekea kulikaba, au kulizuia sana; ilhali, kama mngeweza tu kuwafanya watawala wa familia watimize wajibu wao, kuchukua kazi pale mlipoiacha, na kuisaidia mbele, ni wema mwingi kiasi gani ungeweza kufanyika! Nawasihi, basi, kama mnatamani marekebisho na ustawi wa watu wenu, fanyeni kila mwezavyo kukuza dini ya familia. Kwa lengo hili, naomba mjihusishe na mambo yafuatayo:4. We must have a special eye upon families, to see that they are well ordered, and the duties of each relation performed. The life of religion, and the welfare and glory of both the Church and the State, depend much on family government and duty. If we suffer the neglect of this, we shall undo all. What are we like to do ourselves to the reforming of a congregation, if all the work be cast on us alone; and masters of families neglect that necessary duty of their own, by which they are bound to help us? If any good be begun by the ministry in any soul, a careless, prayerless, worldly family is like to stifle it, or very much hinder it; whereas, if you could but get the rulers of families to do their duty, to take up the work where you left it, and help it on, what abundance of good might be done! I beseech you, therefore, if you desire the reformation and welfare of your people, do all you can to promote family religion. To this end, let me entreat you to attend to the following things:
(1) Pateni habari jinsi kila familia ilivyopangwa, ili mjue namna ya kuendelea katika juhudi zenu kwa ajili ya wema wao zaidi.(1) Get information how each family is ordered, that you may know how to proceed in your endeavors for their further good.
(2) Nendeni mara kwa mara miongoni mwao, wakati wanapokuwa na nafasi nyingi zaidi, na mwulizeni mkuu wa familia kama anaomba pamoja nao, na kusoma Maandiko, au anafanya nini? Fanyeni bidii kuwathibitishia dhambi yao wale wanaopuuza hili; na kama mna fursa, ombeni pamoja nao kabla ya kuondoka, na wapeni mfano wa kile mnachotaka wafanye. Labda pia ingefaa kupata ahadi kutoka kwao kwamba watakuwa na dhamiri zaidi kuhusu wajibu wao siku zijazo.(2) Go occasionally among them, when they are likely to be most at leisure, and ask the master of the family whether he prays with them, and reads the Scripture, or what he doth? Labor to convince such as neglect this, of their sin; and if you have opportunity, pray with them before you go, and give them an example of what you would have them do. Perhaps, too, it might be well to get a promise from them, that they will make more conscience of their duty for the future.
(3) Kama mtakuta wengine, kwa sababu ya ujinga na kukosa mazoezi, hawawezi kuomba, washaurini wasome mahitaji yao wenyewe, na kuhisi mioyo yao ikiguswa nayo, na, wakati huo huo, wapeni shauri watumie sala iliyoandikwa, badala ya kutoomba kabisa. Waambieni, hata hivyo, kwamba ni dhambi yao na aibu yao kwamba wameishi kwa uzembe hivyo, hata wasijue mahitaji yao wenyewe wala kujua namna ya kusema na Mungu katika sala, ilhali kila ombaomba hupata maneno ya kuomba sadaka; na kwa hiyo, kwamba sala iliyoandikwa ni kwa ajili ya lazima tu, kama mkongojo wa kilema, wakati hawawezi kufanya vizuri bila hiyo; lakini kwamba lazima waazimie kutoridhika nayo, bali wajifunze kufanya vizuri zaidi upesi iwezekanavyo, kwa kuwa sala yapaswa kutoka kwenye hisia za moyo, na kutofautiana kulingana na mahitaji na mazingira yetu.(3) If you find any, through ignorance and want of practice, unable to pray, persuade them to study their own wants, and to get their hearts affected with them, and, in the meanwhile, advise them to use a form of prayer, rather than not pray at all. Tell them, however, that it is their sin and shame that they have lived so negligently, as to be so unacquainted with their own necessities as not to know how to speak to God in prayer, when every beggar can find words to ask an alms; and, therefore, that a form of prayer is but for necessity, as a crutch to a cripple, while they cannot do well without it; but that they must resolve not to be content with it, but to learn to do better as speedily as possible, seeing that prayer should come from the feelings of the heart, and be varied according to our necessities and circumstances.
(4) Hakikisheni kwamba katika kila familia mna vitabu vya kusisimua na vyenye manufaa, mbali na Biblia. Kama hawana, washawishini wanunue: kama hawawezi kununua, wapeni baadhi ikiwezekana. Kama ninyi wenyewe hamwezi, wapateni waungwana fulani, au watu wengine matajiri, walio tayari kufanya mema, wafanye hivyo. Na wajibikisheni kuvisoma usiku, wanapokuwa na nafasi, na hasa siku ya Bwana.(4) See that in every family there are some useful moving books, beside the Bible. If they have none, persuade them to buy some: if they be not able to buy them, give them some if you can. If you are not able yourself, get some gentlemen, or other rich persons, that are ready to good works, to do it. And engage them to read them at night, when they have leisure, and especially on the Lord’s day.
(5) Waelekezeni jinsi ya kutumia siku ya Bwana; jinsi ya kumaliza shughuli zao za kidunia ili kuzuia vikwazo na usumbufu; na wakisha kwenda kanisani, jinsi ya kutumia wakati katika familia zao. Uhai wa dini hutegemea sana jambo hili, kwa sababu watu maskini hawana wakati mwingine wa maana walio huru; na kwa hiyo, wakiupoteza huu, wanapoteza yote, na watabaki wajinga na wa kinyama. Washawishini mkuu wa kila familia awafanye watoto wake na watumishi wake wamsomee Katekisimu, kila jioni ya Sabato, na kumpa hesabu fulani ya waliyosikia kanisani wakati wa mchana. Msipuuze, nawasihi, sehemu hii muhimu ya kazi yenu. Pateni wakuu wa familia kutimiza wajibu wao, nao hawataepusha kazi nyingi kwenu tu, bali watasaidia sana kufanikisha kazi zenu. Kama nahodha anaweza kuwafanya maofisa walio chini yake watimize wajibu wao, anaweza kutawala askari kwa taabu ndogo kuliko kama yote yangekuwa mabegani pake peke yake. Hamtarajii kuona marekebisho ya jumla, hadi mpate marekebisho ya familia. Dini kidogo yaweza kuwapo, hapa na pale; lakini ikiwa imefungwa kwa watu mmoja mmoja, na haikuzwi katika familia, haitastawi, wala haitaahidi ongezeko la baadaye.(5) Direct them how to spend the Lord’s day; how to despatch their worldly business, so as to prevent encumbrances and distractions; and when they have been at church, how to spend the time in their families. The life of religion dependeth much on this, because poor people have no other free considerable time; and, therefore, if they lose this, they lose all, and will remain ignorant and brutish. Persuade the master of every family to cause his children and servants to repeat the Catechism to him, every Sabbath evening, and to give him some account of what they have heard at church during the day. Neglect not, I beseech you, this important part of your work. Get masters of families to do their duty, and they will not only spare you a great deal of labor, but will much further the success of your labors. If a captain can get the officers under him to do their duty, he may rule the soldiers with much less trouble, than if all lay upon his own shoulders. You are not like to see any general reformation, till you procure family reformation. Some little religion there may be, here and there; but while it is confined to single persons, and is not promoted in families, it will not prosper, nor promise much future increase.
5. Ni lazima tuwe na bidii ya kuwatembelea wagonjwa, na kuwasaidia kujitayarisha ama kwa maisha yenye matunda, ama kwa kifo cha heri. Ingawa hili linapaswa kuwa shughuli ya maisha yetu yote na yao, hata hivyo wakati huo linahitaji uangalifu wa pekee kwao na kwetu. Wakati unapokaribia kwisha, na wanapaswa kupatanishwa na Mungu sasa au kamwe, lo, jinsi gani inawahusu kuikomboa saa hizo, na kushika uzima wa milele! Na tunapoona kwamba pengine tutakuwa na siku chache tu au saa chache za kusema nao, kwa ajili ya ustawi wao wa milele, ni nani, asiyekuwa gogo au asiyeamini, asingekaa nao sana, na kufanya awezavyo kwa wokovu wao katika muda huo mfupi? Je, haitatuamsha kuhurumia, kumtazama mtu anayedhoofika, na kufikiri kwamba ndani ya siku chache roho yake itakuwa mbinguni au kuzimu? Hakika itajaribu imani na uzito wa wahudumu, kukaa sana karibu na watu wanaokufa! Hivyo watapata fursa ya kutambua kama wao wenyewe wako makini juu ya mambo ya uzima ujao. Mabadiliko yanayoletwa na kifo ni makubwa sana hata yapaswa kutuamsha tuwe na hisia kuu kuona mtu aliye karibu nalo, na yapaswa kuchochea ndani yetu uchungu wa kina wa huruma, kufanya kazi ya malaika wadogo kwa ajili ya roho kabla haijaondoka mwilini, ili iwe tayari kwa msindikizo wa malaika wakuu kwenda kwenye "urithi wa watakatifu katika nuru." Mtu anapokuwa karibu na mwisho wa safari yake, na hatua ijayo inamleta mbinguni au kuzimu, ni wakati kwetu, wakati bado kuna tumaini, kumsaidia ikiwezekana.5. We must be diligent in visiting the sick, and helping them to prepare either for a fruitful life, or a happy death. Though this should be the business of all our life and theirs, yet doth it, at such a season, require extraordinary care both of them and us. When time is almost gone, and they must now or never be reconciled to God, oh, how doth it concern them to redeem those hours, and to lay hold on eternal life! And when we see that we are like to have but a few days or hours more to speak to them, in order to their everlasting welfare, who, that is not a block or an infidel, would not be much with them, and do all he can for their salvation in that short space? Will it not awaken us to compassion, to look on a languishing man, and to think that within a few days his soul will be in heaven or in hell? Surely it will try the faith and seriousness of ministers, to be much about dying men! They will thus have opportunity to discern whether they themselves are in good earnest about the matters of the life to come. So great is the change that is made by death, that it should awaken us to the greatest sensibility to see a man so near it, and should excite in us the deepest pangs of compassion, to do the office of inferior angels for the soul, before it departs from the body, that it may be ready for the convoy of superior angels to the ‘inheritance of the saints in light.’ When a man is almost at his journey’s end, and the next step brings him to heaven or hell, it is time for us, while there is hope, to help him if we can.
Na kama vile hitaji lao la sasa lipaswavyo kutusukuma kuikumbatia fursa hiyo kwa ajili ya wema wao, ndivyo faida ambayo ugonjwa na matarajio ya kifo vinatoa vipaswavyo. Hata wenye dhambi wakaidi kuliko wote watatusikiliza kitandani pa kifo chao, ingawa walitudharau hapo awali. Wakati huo wataacha ghadhabu yao, na kuwa wapole kama wana-kondoo, waliokuwa hapo awali wasiotawalika kama simba. Sioni hata mmoja kati ya kumi, wa watu wakaidi na wenye dharau miongoni mwa parokia yangu, ambaye wakati wa kufa hatajinyenyekeza, kuungama makosa yao, na kuonekana wanatubu, na kuahidi, kama wakipona, kurekebisha maisha yao. Kiprian aambia walio na afya, "Yeye anayejikumbusha kila siku kwamba anakufa, hudharau mambo ya sasa na huharakisha kwenda kwenye yajayo. Zaidi sana yeye anayejihisi kuwa katika tendo la kufa kweli." Lo, jinsi gani watu wabaya kuliko wote watakavyoonekana kuacha dhambi zao kwa azimio na kuahidi kurekebika, na kulia juu ya upumbavu wao, na ubatili wa ulimwengu huu, wanapoona kwamba kifo kinawakabili kwa dhati, na lazima waondoke bila kuchelewa! Labda mtasema kwamba mabadiliko haya ya kulazimishwa si ya moyoni, na kwa hiyo hatuna matumaini makubwa ya kuwafanyia wema wa wokovu. Nakiri ni jambo la kawaida sana kwa wenye dhambi kutishwa hadi kuwa na makusudi yasiyo na matokeo, lakini si la kawaida sana kuongoka kwa Mwokozi wakati kama huo. Ni usemi wa Augustino, "Hawezi kufa vibaya yule anayeishi vizuri; na kwa shida atakufa vizuri yule anayeishi vibaya." Hata hivyo 'kwa shida' na 'kamwe' si sawa. Inapaswa kuwafanya wao na sisi kuwa na bidii zaidi wakati wa afya, kwa sababu ni 'kwa shida'; lakini hata hivyo tunapaswa kujikakamua mwishoni, katika kutumia dawa bora, kwa sababu si 'kamwe'.And as their present necessity should move us to embrace that opportunity for their good, so should the advantage that sickness and the prospect of death affordeth. Even the stoutest sinners will hear us on their death-bed, though they scorned us before. They will then let fall their fury, and be as gentle as lambs, who were before as untractable as lions. I find not one in ten, of the most obstinate scornful wretches in my parish, but when they come to die, will humble themselves, confess their faults, and seem penitent, and promise, if they should recover, to reform their lives. Cyprian saith to those in health, ‘He who everyday reminds himself that he is dying, despises the present and hastens to things to come. Much more he who feels himself to be in the very act of dying.’ O how resolvedly will the worst of sinners seem to cast away their sins and promise reformation, and cry out of their folly, and of the vanity of this world, when they see that death is in good earnest with them, and away they must without delay! Perhaps you will say, that these forced changes are not cordial, and that, therefore, we have no great hope of doing them any saving good. I confess it is very common for sinners to be frightened into ineffectual purposes, but not so common to be at such a season converted to the Savior. It is a remark of Augustine, ‘He cannot die badly who lives well; and scarcely shall he die well who lives badly.’ Yet ‘scarcely’ and ‘never’ are not all one. It should make both them and us the more diligent in the time of health, because it is ‘scarcely’; but yet we should bestir us at the last, in the use of the best remedies, because it is not ‘never’.
Lakini kwa kuwa sikusudii kutoa mwongozo wa kazi yote ya huduma, sitasimama kuwaambia kwa undani lipaswalo kufanywa kwa watu katika hali yao ya mwisho; bali nitataja mambo matatu au manne tu yanayostahili uangalifu wenu wa pekee.But as I do not intend to furnish a directory for the whole ministerial work, I will not stop to tell you particularly what must be done for men in their last extremity; but shall notice only three or four things, as specially worthy of your attention.
(1) Msingojee mpaka nguvu zao na ufahamu wao umekwisha, na wakati ni mfupi hata hamjui la kufanya; bali nendeni kwao mara tu mnaposikia kwamba ni wagonjwa, wawe wamewaita au hawajawaita. (2) Wakati ni mfupi hata hakuna fursa ya kuwafundisha kanuni za dini kwa mpangilio, hakikisheni mnasisitiza mambo makuu, na kukaa juu ya kweli zinazofaa zaidi kukuza uongofu wao, mkiwaonyesha utukufu wa uzima ujao, na njia ambayo ulinunuliwa kwa ajili yetu, na dhambi kubwa na upumbavu wa kuupuuza wakati wa afya; lakini hata hivyo uwezekano ulio bado wa kuupata, ikiwa wataamini katika Kristo, Mwokozi pekee, na kutubu dhambi zao. (3) Wakipona, hakikisheni mnawakumbusha ahadi zao na maazimio yao wakati wa ugonjwa. Nendeni kwao kwa makusudi ili kuyaweka kwenye dhamiri zao; na wakati wowote baadaye mtakapowaona wamelegea, nendeni kwao, na kuwakumbusha waliyosema walipolala kitandani wagonjwa. Na kwa kuwa ni ya manufaa makubwa hivyo kwa wale wanaopona, na imekuwa njia ya uongofu wa nafsi nyingi, ni lazima kabisa mwende kwa wale ambao ugonjwa wao si wa kifo, pamoja na wale wanaokufa, ili mpate faida fulani ya kuwasukuma kutubu, na baadaye mpate hili la kuwaelezea dhidi ya dhambi zao; kama askofu wa Cologne alivyosemekana kumjibu Mfalme Sigismund, alipomwuliza ni njia gani ya kuokoka, "Lazima awe vile alivyokusudia, au alivyoahidi kuwa, alipokuwa akisumbuliwa na jiwe na gout mara ya mwisho."(1) Stay not till their strength and understanding are gone, and the time so short that you scarcely know what to do; but go to them as soon as you hear they are sick, whether they send for you or not.(2) When the time is so short, that there is no opportunity to instruct them in the principles of religion in order, be sure to ply the main points, and to dwell on those truths which are most calculated to promote their conversion, showing them the glory of the life to come, and the way by which it was purchased for us, and the great sin and folly of their having neglected it in time of health; but yet the possibility that remaineth of their still obtaining it, if they will believe in Christ, the only Savior, and repent of their sins.(3) If they recover, be sure to remind them of their promises and resolutions in time of sickness. Go to them purposely to set these home to their consciences; and whenever, afterwards, you see them remiss, go to them, and put them in mind of what they said when they were stretched on a sick-bed. And because it is of such use to them who recover, and hath been the means of the conversion of many a soul, it is very necessary that you go to them whose sickness is not mortal, as well as to those who are dying, that so you may have some advantage to move them to repentance, and may afterward have this to plead against their sins; as a bishop of Cologne is said to have answered the Emperor Sigismund, when he asked him what was the way to be saved, ‘He must be what he purposed, or promised to be, when he was last troubled with the stone and the gout.’
6. Ni lazima tuwakemee na kuwaonya wale wanaoishi kwa kuudhi au bila toba. Kabla hatujaleta mambo hayo mbele ya kanisa, au watawala wake, kwa kawaida inafaa zaidi mhudumu ajaribu mwenyewe awezalo faraghani kumwinamisha mwenye dhambi kwenye toba, hasa kama si kosa la hadharani. Hapa ustadi mwingi unahitajika, na tofauti lazima ifanywe, kulingana na tabia mbalimbali za wakosaji; lakini kwa wengi itakuwa lazima kusema kwa wazi na kwa nguvu zaidi, kutikisa mioyo yao isiyojali, na kuwafanya waone ni nini kucheza na dhambi; kuwajulisha ubaya wake, na matokeo yake ya huzuni kuhusu Mungu na wao wenyewe.6. We must reprove and admonish those who live offensively or impenitently. Before we bring such matters before the church, or its rulers, it is ordinarily most fit for the minister to try himself what he can do in private to bow the sinner to repentance, especially if it be not a public crime. Here there is required much skill, and a difference must be made, according to the various tempers of the offenders; but with the most it will be necessary to speak with the greatest plainness and power, to shake their careless hearts, and make them see what it is to dally with sin; to let them know the evil of it, and its sad effects as regards both God and themselves.
7. Sehemu ya mwisho ya kuchunga kwetu, nitakayoitaja, inahusu utekelezaji wa nidhamu ya kanisa. Hii inahusisha, baada ya karipio la faragha lililotangulia, karipio la hadharani zaidi, pamoja na wito wa toba, sala kwa ajili ya mkosaji, kumrejesha aliyetubu, na kumtenga na kumkwepa asiyetubu.7. The last part of our oversight, which I shall notice, consisteth in the exercise of Church discipline. This consisteth, after the aforesaid private reproofs, in more public reproof, combined with exhortation to repentance, in prayer for the offender, in restoring the penitent, and in excluding and avoiding the impenitent.
(1) Katika kesi za makosa ya hadharani, na hata yale ya hali ya faragha zaidi, mkosaji anapobaki bila toba, ni lazima akemewe mbele ya wote, na aalikwe tena atubu. Hili si wajibu wetu kidogo kwa sababu tumekuwa na dhamiri kidogo kuhusu kulifanya. Si amri ya Kristo tu kulisema kanisani, bali ya Paulo pia ya "kukemea mbele ya wote," na Kanisa lilifanya hivyo daima, hadi ubinafsi na desturi tupu vilipolifanya liwe legevu katika hili na wajibu mwingine. Hakuna nafasi ya kutilia shaka kama huu ni wajibu wetu, na vivyo hivyo hakuna msingi wa kutilia shaka kama tumekuwa si waaminifu katika kuutimiza. Wengi wetu, ambao tungeaibika kuacha kuhubiri au kuomba nusu ya mara tulizoacha hili, tumezingatia kidogo tunachofanya, huku tukiishi katika kupuuza wajibu huu kwa makusudi, na sehemu nyingine za nidhamu, kwa muda mrefu hivi. Hatufikiri kwamba tumevuta hatia ya kuapa, na ulevi, na uasherati, na uhalifu mwingine juu ya vichwa vyetu wenyewe, kwa kupuuza kutumia njia alizoziweka Mungu kwa tiba yake.(1) In the case of public offenses, and even of those of a more private nature, when the offender remains impenitent, he must be reproved before all, and again invited to repentance. This is not the less our duty, because we have made so little conscience of the practice of it. It is not only Christ’s command to tell the church, but Paul’s to ‘rebuke before all,’ and the Church did constantly practice it, till selfishness and formality caused them to be remiss in this and other duties. There is no room to doubt whether this be our duty, and as little is there any ground to doubt whether we have been unfaithful as to the performance of it. Many of us, who would be ashamed to omit preaching or praying half so much, have little considered what we are doing, while living in the wilful neglect of this duty, and other parts of discipline, so long as we have done. We little think how we have drawn the guilt of swearing, and drunkenness, and fornication, and other crimes upon our own heads, by neglecting to use the means which God has appointed for the cure of them.
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Laiti tungekuwa waaminifu kiasi hicho katika kutekeleza nidhamu hii, kadiri tulivyoridhika juu ya jambo lenyewe na namna yake; na tusingeidharau na kuilaumu kwa kupuuza kwetu, huku tukiiandikia na kuitetea kwa sifa za juu kabisa! Inastahili kuzingatiwa wetu, nani atakuwa na mzigo mzito zaidi katika jambo hili mbele ya kiti cha hukumu cha Mungu — je, ni wale ambao wameidharau na kuizuia nidhamu kwa ndimi zao, kwa sababu hawakujua asili yake na ulazima wake; au sisi tuliyoidhalilisha kwa kuiacha daima, huku kwa ndimi zetu tukiitukuza? Kama unafiki si dhambi, au kama kujua mapenzi ya Bwana wetu hakuongezi uzito wa kutotii, basi tunaweza kuwa katika hali bora kuliko wao; lakini kama haya ni maovu makubwa, ni lazima tuwe mbaya zaidi sana kuliko watu wale tunaowalaumu kwa sauti kubwa. Sitawashauri watetezi wenye bidii, na waachaji wakaidi wa nidhamu, kukanusha yote waliyosema, hadi wawe tayari kufanya wanayosema; wala kubatilisha utetezi wao wa nidhamu, hadi wakusudie kuitekeleza; wala kuchoma vitabu vyote walivyoviandika kwa ajili yake, na kumbukumbu zote za gharama zao na hatari zao kwa ajili yake, wasije wakasimama katika hukumu dhidi yao, kwa aibu yao. Lakini ningewashawishi, bila kuchelewa tena, kulinganisha mwenendo wao na ushuhuda huu walioutoa, wasije, kadiri wanavyothibitishwa kuwa walisifu nidhamu, ndivyo wanavyothibitishwa kujihukumu wenyewe kwa kuipuuza. Imenishangaza kidogo kusikia baadhi, niliowadhania kuwa wanatheolojia wa heshima, wacha Mungu, wakilaumu kama kikundi cha uzushi, Wafuasi wa Sakramenti na Wafuasi wa Nidhamu. Nilipotaka kujua wanamaanisha nani, waliniambia wanamaanisha wale wasiotaka kutoa sakramenti kwa parokia nzima, na wale wanaofanya tofauti kwa nidhamu yao. Nilikuwa nimedhani kwamba mjaribu amepata ushindi mkubwa, ikiwa amempata mchungaji mmoja tu mcha Mungu wa kanisa kupuuza nidhamu, kama vile amempata kupuuza kuhubiri; zaidi sana kama amempata kuidhinisha upuuzaji huo: lakini inaonekana amepata wengine kuwadhihaki wale wanaotimiza wajibu ambao wao wenyewe wanaupuuza. Nina hakika, kama ingeeleweka vizuri ni kiasi gani cha mamlaka na kazi ya kichungaji kinajumuisha uongozi wa kanisa, ingeonekana pia kwamba kupinga nidhamu ni karibu kupinga huduma; na kupinga huduma ni karibu kupinga kabisa kanisa; na kupinga kanisa ni karibu kupinga kabisa Kristo. Msilaumu ukali wa hitimisho hilo, hadi mweze kuliepuka, na kujiondolea mashtaka yake mbele za Bwana.Would we were but so far faithful in the practice of this discipline, as we are satisfied both of the matter and manner of it; and did not dispraise and reproach it by our negligence, while we write and plead for it with the highest commendations! It is worthy of our consideration, who is like to have the heavier charge about this matter at the bar of God – whether those who have reproached and hindered discipline by their tongues, because they knew not its nature and necessity; or we who have so vilified it by our constant omission, while with our tongues we have magnified it? If hypocrisy be no sin, or if the knowledge of our Master’s will by no aggravation of disobedience, then we may be in a better case than they; but if these be great evils, we must be much worse than the very persons whom we so loudly condemn. I will not advise the zealous maintainers, and obstinate neglecters of discipline, to unsay all that they have said, till they are ready to do as they say; nor to recant their defences of discipline, till they mean to practice it; nor to burn all the books which they have written for it, and all the records of their cost and hazards for it, lest they rise up in judgment against them, to their confusion. But I would persuade them, without any more delay, to conform their practice to these testimonies which they have given, lest the more they are proved to have commended discipline, the more they are proved to have condemned themselves for neglecting it. It hath somewhat amazed me to hear some, that I took for reverend, godly divines, reproach, as a sect, the Sacramentarians and Disciplinarians. And, when I desired to know whom they meant, they told me they meant them that will not give the sacrament to all the parish, and them that will make distinctions by their discipline. I had thought the tempter had obtained a great victory, if he had got but one godly pastor of a church to neglect discipline, as well as if he had got him to neglect preaching; much more if he had got him to approve of that neglect: but it seems that he hath got some to scorn at the performers of the duty which they neglect. Sure I am, if it were well understood how much of the pastoral authority and work consisteth in church guidance, it would be also discerned, that to be against discipline, is near to being against the ministry; and to be against the ministry is near to being absolutely against the church; and to be against the church, is near to being absolutely against Christ. Blame not the harshness of the inference, till you can avoid it, and free yourselves from the charge of it before the Lord.
3. Namna na Sababu za Kuchunga Kundi3. The Manner and Motives of Pastoral Oversight
Richard Baxter, The Reformed Pastor (1656; toleo la Edinburgh, 1829), sehemu ya 2, "Namna ya Kuchunga Huku" (alama kumi na nne za huduma ya uaminifu) na "Sababu za Kulichunga Kundi" (zilizochukuliwa kutoka Matendo 20:28). Imefupishwa kwa kuacha aya kamili, zilizowekwa alama […]. Chanzo cha msingi; tafsiri zilizomo ni za mwandishi.Richard Baxter, The Reformed Pastor (1656; Edinburgh edition, 1829), part 2, “The Manner of this Oversight” (fourteen marks of faithful ministry) and “Motives to the Oversight of the Flock” (drawn from Acts 20:28). Abridged by whole paragraphs, marked […]. Primary source; the interpretations are the author’s.
Maelezo ya CTS: Baxter mara nyingi hunukuu Mababa wa Kanisa na waandishi wa kale (Bernard, Augustino, Jerome, Seneca na wengine); toleo la 1829 linatoa nukuu hizi kwa Kiingereza, na tafsiri hizi zinafuata Kiingereza hicho. "Papists" (wafuasi wa Papa) lilikuwa neno la kawaida la Kiprotestanti katika siku zake kwa Wakatoliki wa Roma; limehifadhiwa hapa kama sehemu ya maandishi ya kihistoria, si lugha ya CTS. "Askofu" na "mwangalizi" za Baxter hutafsiri neno lilelile la Kigiriki katika Matendo 20:28.CTS note: Baxter often quotes church fathers and classical writers (Bernard, Augustine, Jerome, Seneca and others); the 1829 edition gives these quotations in English, and the translations follow that English. “Papists” was the common Protestant word in his day for Roman Catholics; it is kept here as part of the historical text, not as CTS language. Baxter’s “bishop” and “overseer” translate the same Greek word in Acts 20:28.
### NAMNA YA KUCHUNGA HUKUTHE MANNER OF THIS OVERSIGHT
Baada ya kuzingatia asili ya kuchunga huku, tutasema sasa juu ya namna yake; si kwa kila sehemu moja moja, tusije tukachosha, bali kwa jumla yake yote.Having thus considered the nature of this oversight, we shall next speak of the manner; not of each part distinctly, lest we be tedious, but of the whole in general.
1. Kazi ya huduma lazima ifanywe kwa ajili ya Mungu tu na wokovu wa nafsi, si kwa makusudi yetu binafsi. Lengo lisilo sahihi huharibu kazi yote kwa upande wetu, hata iwe njema kiasi gani kwa asili yake. Si kumtumikia Mungu bali sisi wenyewe, ikiwa hatuifanyi kwa ajili ya Mungu bali kwa ajili yetu. Wale wanaoingia katika kazi hii kama kazi ya kawaida, kuifanya biashara kwa riziki yao ya kidunia, watagundua kwamba wamechagua biashara mbaya, ingawa ni ajira njema. Kujikana nafsi ni lazima kabisa kwa kila Mkristo, lakini ni lazima maradufu kwa mhudumu, kwa kuwa bila hiyo hawezi kumtumikia Mungu kwa uaminifu hata saa moja. Masomo magumu, maarifa mengi, na kuhubiri kwa ubora, kama malengo si sawa, ni dhambi ya unafiki yenye utukufu zaidi tu. Usemi wa Bernard unajulikana sana: "Wengine hutamani kujua kwa ajili ya kujua tu, na huo ni udadisi wa aibu. Wengine hutamani kujua ili wauze maarifa yao, na huo pia ni aibu. Wengine hutamani kujua kwa ajili ya sifa, na huo ni ubatili wa aibu. Lakini wapo wanaotamani kujua ili wajenge wengine, na hilo lasifika; na wapo wanaotamani kujua ili wajengwe wao wenyewe, na hilo ni hekima."1. The ministerial work must be carried on purely for God and the salvation of souls, not for any private ends of our own. A wrong end makes all the work bad as from us, how good soever it may be in its own nature. It is not serving God, but ourselves, if we do it not for God, but for ourselves. They who engage in this as a common work, to make a trade of it for their worldly livelihood, will find that they have chosen a bad trade, though a good employment. Self-denial is of absolute necessity in every Christian, but it is doubly necessary in a minister, as without it he cannot do God an hour’s faithful service. Hard studies, much knowledge, and excellent preaching, if the ends be not right, is but more glorious hypocritical sinning. The saying of Bernard is commonly known: ‘Some desire to know merely for the sake of knowing, and that is shameful curiosity. Some desire to know that they may sell their knowledge, and that too is shameful. Some desire to know for reputation’s sake, and that is shameful vanity. But there are some who desire to know that they may edify others, and that is praiseworthy; and there are some who desire to know that they themselves may be edified, and that is wise.’
2. Kazi ya huduma lazima ifanywe kwa bidii na jitihada, kwa kuwa ni ya matokeo yasiyoelezeka kwetu na kwa wengine. Tunatafuta kuuhifadhi ulimwengu, kuuokoa kutoka kwenye laana ya Mungu, kuikamilisha uumbaji, kufikia malengo ya kifo cha Kristo, kuokoa nafsi zetu na za wengine kutoka kwenye hukumu, kumshinda ibilisi, na kuubomoa ufalme wake, kuusimamisha ufalme wa Kristo, na kuufikia ufalme wa utukufu na kuwasaidia wengine kuufikia. Je, kazi hizi zifanywe kwa akili isiyojali, au mkono mvivu? Lo, basi, hakikisheni kazi hii inafanywa kwa nguvu zenu zote! Someni kwa bidii, kwa maana kisima ni kirefu, na akili zetu ni fupi; na, kama asemavyo Kasiodoro: "Hapa kiwango cha kawaida cha maarifa si mpaka; hapa tamaa ya kweli inaonyeshwa; kadiri maarifa ya kina yanavyotafutwa, ndivyo heshima ya kuyapata inavyokuwa kubwa." Lakini hasa fanyeni kazi kwa bidii katika kutenda na kutumia maarifa yenu. Maneno ya Paulo yaendelee kusikika masikioni mwenu daima, "Maana ni lazima nimeagizwa; naam, ole wangu, nisipoihubiri Injili!" Fikirini daima mliyo nayo mikononi: "Nisipojitahidi, Shetani anaweza kushinda, na watu kupotea milele, na damu yao kudaiwa mkononi mwangu. Kwa kuepuka kazi na mateso, nitajivutia mara elfu zaidi kuliko ninavyoepuka; lakini kwa bidii ya sasa, nitajiandaa kwa heri ya baadaye." Hakuna mtu aliyewahi kupata hasara kwa Mungu.2. The ministerial work must be carried on diligently and laboriously, as being of such unspeakable consequence to ourselves and others. We are seeking to uphold the world, to save it from the curse of God, to perfect the creation, to attain the ends of Christ’s death, to save ourselves and others from damnation, to overcome the devil, and demolish his kingdom, to set up the kingdom of Christ, and to attain and help others to the kingdom of glory. And are these works to be done with a careless mind, or a lazy hand? O see, then, that this work be done with all your might! Study hard, for the well is deep, and our brains are shallow; and, as Cassiodorus says: ‘Here the common level of knowledge is not to be the limit; here a true ambition is demonstrated; the more a deep knowledge is sought after, the greater the honor in attaining it.’ But especially be laborious in the practice and exercise of your knowledge. Let Paul’s words ring continually in your ears, ‘Necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!’ Ever think with yourselves what lieth upon your hands: ‘If I do not bestir myself, Satan may prevail, and the people everlastingly perish, and their blood be required at my hand. By avoiding labor and suffering, I shall draw on myself a thousand times more than I avoid; whereas, by present diligence, I shall prepare for future blessedness.’ No man was ever a loser by God.
3. Kazi ya huduma lazima ifanywe kwa busara na kwa utaratibu. Maziwa hutangulia chakula kigumu; msingi lazima uwekwe kabla hatujajaribu kuinua jengo juu yake. Watoto hawapaswi kushughulikiwa kama watu wazima kamili. Watu lazima waletwe katika hali ya neema, kabla hatujatarajia kutoka kwao kazi za neema. Kazi ya uongofu, na toba kutoka kwa matendo yaliyokufa, na imani kwa Kristo, ni lazima zifundishwe kwanza na mara kwa mara na kikamilifu. Kwa kawaida hatupaswi kupita uwezo wa watu wetu, wala kuwafundisha ukamilifu wale ambao hawajajifunza kanuni za kwanza za dini: kwa maana, kama asemavyo Gregori wa Nisa: "Hatuwafundishi watoto wachanga maagizo ya kina ya sayansi, bali kwanza herufi, kisha silabi, n.k. Vivyo hivyo viongozi wa Kanisa kwanza huwawekea wasikilizaji wao mafundisho fulani ambayo ni kama misingi; na hivyo kidogo kidogo huwafunulia mambo yaliyo kamilifu zaidi na ya siri." Kwa hiyo Kanisa lilichukua taabu nyingi hivyo na wanakatekumeni wao, kabla ya kuwabatiza, wala hawakutaka kuweka mawe yasiyochongwa katika jengo.3. The ministerial work must be carried on prudently and orderly. Milk must go before strong meat; the foundation must be laid before we attempt to raise the superstructure. Children must not be dealt with as men of full stature. Men must be brought into a state of grace, before we can expect from them the works of grace. The work of conversion, and repentance from dead works, and faith in Christ, must be first and frequently and thoroughly taught. We must not ordinarily go beyond the capacities of our people, nor teach them the perfection, that have not learned the first principles of religion: for, as Gregory of Nyssa saith: ‘We teach not infants the deep precepts of science, but first letters, and then syllables, etc. So the guides of the Church do first propound to their hearers certain documents, which are as the elements; and so by degrees do open to them the more perfect and mysterious matters.’ Therefore did the Church take so much pains with their catechumens, before they baptized them, and would not lay unpolished stones into the building.
4. Katika mwendo mzima wa huduma yetu, ni lazima tusisitize hasa kweli kuu kuliko zote, zenye uhakika zaidi, na za lazima zaidi, na kuwa na kiasi na kutaja mara chache zilizobaki. Tukiweza kuwafundisha watu wetu Kristo tu, tutakuwa tumewafundisha yote. Wapelekeni vizuri mbinguni, nao watakuwa na maarifa ya kutosha. Kweli kuu na zinazokubalika kwa kawaida za dini ndizo watu wanazopaswa kuishi kwazo, na ndizo vyombo vikuu vya kuziangamiza dhambi za watu, na kuinua moyo kwa Mungu. Kwa hiyo ni lazima daima kuweka mahitaji ya watu wetu mbele ya macho yetu. Kukumbuka "jambo moja la lazima" kutatuondoa kwenye mapambo ya bure na yasiyo ya lazima, na mabishano yasiyo na faida. Mambo mengine mengi yanatamanika kujulikana; lakini hili ni lazima lijulikane, la sivyo watu wetu wameangamia milele. Nakiri kwamba nadhani HITAJI LA LAZIMA ndilo linalopaswa kuwa mpangaji mkuu wa mwendo wa mhudumu wa kusoma na kufanya kazi. Kama tungetosha kwa kila kitu, tungejaribu kila kitu, na kuchukua kwa mpangilio Ensaiklopedia nzima: lakini maisha ni mafupi, na sisi ni wazito, na mambo ya milele ni ya lazima, na nafsi zinazotegemea mafundisho yetu ni za thamani. Nakiri, hitaji la lazima limekuwa kiongozi wa masomo yangu na maisha yangu. Huchagua kitabu nitakachosoma, na kuniambia lini, na kwa muda gani. Huchagua andiko langu, na kutengeneza mahubiri yangu, kwa maudhui na kwa namna, kadiri niwezavyo kuzuia uharibifu wangu mwenyewe. Ingawa najua kwamba kutarajia kifo daima kumekuwa sababu kuu ya hili, hata hivyo sioni sababu kwa nini mtu mwenye afya kuliko wote asihakikishe mambo ya lazima zaidi kwanza, kwa kuzingatia kutokuwa na uhakika na ufupi wa maisha ya watu wote. Ksenofoni alidhani, "hakuna mwalimu bora kuliko hitaji la lazima, ambalo hufundisha kila kitu kwa bidii kuu." Ni nani awezaye, katika kusoma, kuhubiri, au kufanya kazi, kufanya mambo mengine, ikiwa anajua tu kwamba hili LAZIMA lifanywe? Ni nani awezaye kupoteza muda au kuchelewesha, anayehisi mamlaka ya hitaji la lazima? Kama askari asemavyo, "Hakuna majadiliano marefu, bali mapambano ya haraka na yenye nguvu yanahitajika pale hitaji la lazima linaposhinikiza," ndivyo zaidi sana lazima tuwe sisi, kwa kuwa shughuli yetu ni ya umuhimu zaidi. Bila shaka hii ndiyo njia bora ya kuukomboa wakati, kuhakikisha hatupotezi saa hata moja, tunapoitumia kwa mambo ya lazima tu. Hii ndiyo njia ya kuwa na manufaa zaidi kwa wengine, ingawa si mara zote kupendeza zaidi na kusifiwa; kwa sababu, kwa sababu ya udhaifu wa watu, ni kweli asemavyo Seneca, kwamba "Tunavutwa na mambo mapya kuliko na mambo makuu."4. Throughout the whole course of our ministry, we must insist chiefly upon the greatest, most certain, and most necessary truths, and be more seldom and sparing upon the rest. If we can but teach Christ to our people, we shall teach them all. Get them well to heaven, and they will have knowledge enough. The great and commonly acknowledged truths of religion are those that men must live upon, and which are the great instruments of destroying men’s sins, and raising the heart to God. We must, therefore, ever have our people’s necessities before our eyes. To remember the ‘one thing needful’ will take us off gauds and needless ornaments, and unprofitable controversies. Many other things are desirable to be known; but this must be known, or else our people are undone for ever. I confess I think NECESSITY should be the great disposer of a minister’s course of study and labor. If we were sufficient for everything, we might attempt everything, and take in order the whole Encyclopaedia: but life is short, and we are dull, and eternal things are necessary, and the souls that depend on our teaching are precious. I confess, necessity hath been the conductor of my studies and life. It chooseth what book I shall read, and tells me when, and how long. It chooseth my text, and makes my sermon, both for matter and manner, so far as I can keep out my own corruption. Though I know the constant expectation of death hath been a great cause of this, yet I know no reason why the most healthy man should not make sure of the most necessary things first, considering the uncertainty and shortness of all men’s lives. Xenophon thought, ‘there was no better teacher than necessity, which teacheth all things most diligently.’ Who can, in studying, preaching, or laboring, be doing other matters, if he do but know that this MUST be done? Who can trifle or delay, that feeleth the urgent spurs of necessity? As the soldier saith, ‘No lengthy discussing, but speedy and strong contending is needed where necessity urges on’, so much more must we, as our business is more important. Doubtless this is the best way to redeem time, to see that we lose not an hour, when we spend it only on necessary things. This is the way to be most profitable to others, though not always to be most pleasing and applauded; because, through men’s frailty, it is true what Seneca says, that ‘We are attracted to novelties rather than to great things.’
[…][…]
5. Mafundisho yetu yote lazima yawe rahisi na wazi kadiri iwezekanavyo. Hili linafaa zaidi malengo ya mwalimu. Anayetaka kueleweka lazima aseme kwa uwezo wa wasikilizaji wake. Kweli hupenda nuru, na ni nzuri zaidi inapokuwa wazi kabisa. Ni dalili ya adui mwenye wivu kuficha kweli; na ni kazi ya mnafiki kufanya hivyo kwa kisingizio cha kuifunua; na kwa hiyo mahubiri yaliyopakwa rangi, yasiyoeleweka (kama kioo kilichopakwa rangi madirishani kinachozuia nuru) mara nyingi ni alama za wanafiki waliopakwa rangi. Kama hamtaki kuwafundisha watu, mnafanya nini mimbarini? Kama mnataka, kwa nini hamsemi ili mueleweke? Najua kina cha jambo kinaweza kumfanya mtu asieleweke, hata aliposoma kulifanya liwe wazi kadiri awezavyo; lakini mtu kuficha jambo kwa makusudi katika maneno ya ajabu, na kuficha nia yake kwa watu anaosingizia kuwafundisha, ni njia ya kuwafanya wapumbavu wastaajabie elimu yake ya kina, na wenye hekima wastaajabie upumbavu wake, kiburi chake, na unafiki wake. Watu wengine huficha mawazo yao, kwa kisingizio cha lazima, kwa sababu ya chuki za watu, na kutokuwa tayari kwa ufahamu wa kawaida kupokea kweli. Lakini kweli hushinda chuki kwa nuru tu ya ushahidi, na hakuna njia bora ya kufanya jambo jema lishinde kuliko kulifanya liwe wazi, na lijulikane kwa ujumla na kikamilifu kadiri tuwezavyo; nuru hii ndiyo itakayoandaa akili isiyokuwa tayari. Kwa vyovyote ni dalili kwamba mtu hajalimeng'enya jambo mwenyewe vizuri, ikiwa hawezi kulieleza wazi kwa wengine. Namaanisha kwa wazi kadiri asili ya jambo inavyovumilia, kuhusiana na uwezo ulioandaliwa kwa kweli za awali; kwa maana najua baadhi ya watu hawawezi sasa kuelewa baadhi ya kweli, hata ukizisema kwa wazi kadiri maneno yawezavyo kueleza; kama kanuni rahisi kabisa za sarufi, hata zikifundishwa kwa wazi sana, hazitaeleweka na mtoto anayejifunza tu alfabeti.5. All our teaching must be as plain and simple as possible. This doth best suit a teacher’s ends. He that would be understood must speak to the capacity of his hearers. Truth loves the light, and is most beautiful when most naked. It is the sign of an envious enemy to hide the truth; and it is the work of a hypocrite to do this under pretense of revealing it; and therefore painted obscure sermons (like painted glass in windows which keeps out the light) are too oft the marks of painted hypocrites. If you would not teach men, what do you in the pulpit? If you would, why do you not speak so as to be understood? I know the height of the matter may make a man not understood, when he hath studied to make it as plain as he can; but that a man should purposely cloud the matter in strange words, and hide his mind from the people, whom he pretendeth to instruct, is the way to make fools admire his profound learning, and wise men his folly, pride, and hypocrisy. Some men conceal their sentiments, under the pretense of necessity, because of men’s prejudices, and the unpreparedness of common understandings to receive the truth. But truth overcomes prejudice by the mere light of evidence, and there is no better way to make a good cause prevail, than to make it as plain, and as generally and thoroughly known as we can; it is this light that will dispose an unprepared mind. It is, at best, a sign that a man hath not well digested the matter himself, if he is not able to deliver it plainly to others. I mean as plainly as the nature of the matter will bear, in regard of capacities prepared for it by prerequisite truths; for I know that some men cannot at present understand some truths, if you speak them as plainly as words can express them; as the easiest rules in grammar, most plainly taught, will not be understood by a child that is but learning his alphabet.
6. Kazi yetu lazima ifanywe kwa unyenyekevu mkuu. Ni lazima tujiendeshe kwa upole na kwa kujishusha kwa wote; na kufundisha wengine hivi kwamba tuwe tayari kujifunza kutoka kwa yeyote awezaye kutufundisha, na hivyo kufundisha na kujifunza kwa wakati mmoja; si kutoa mawazo yetu wenyewe kwa kiburi, na kuwadharau wote wanaoyapinga kwa njia yoyote, kana kwamba tumefikia kilele cha maarifa, na tumekusudiwa kwa kiti, na watu wengine kukaa miguuni petu. Kiburi ni kosa linalowafaa vibaya wale wanaopaswa kuwaongoza watu kwenda mbinguni kwa njia ya unyenyekevu hivyo: tujitunze, basi, tusije, tukiisha kuwaleta wengine huko, tukakuta lango ni nyembamba mno kwetu wenyewe. Kwa maana, kama asemavyo Grotius, "Kiburi kilizaliwa mbinguni, lakini kana kwamba kimesahau kuwa njia itokayo mahali pale imefungwa, haiwezekani kwake kurudi baadaye!" Mungu, aliyemtupa nje malaika mwenye kiburi, hatamkaribisha huko mhubiri mwenye kiburi. Naona tungepaswa kukumbuka, angalau cheo cha Mhudumu, ambacho, ingawa makasisi wa kipapa wanakidharau, sisi hatukidharau hivyo. Ni kiburi hiki kwenye mzizi kinacholisha dhambi zetu nyingine zote. Kutoka hapo wivu, ugomvi, na kutokuwa na amani kwa wahudumu; kutoka hapo vizuizi vya marekebisho yote; wote wanataka kuongoza, na wachache tu wako tayari kufuata au kukubaliana. Kutoka hapo pia, kutokuendelea kwa wahudumu wengi mno, kwa sababu ni wenye kiburi mno kujifunza. Unyenyekevu ungewafundisha somo lingine. Naweza kusema juu ya wahudumu kama Augustino kwa Jerome, hata juu ya wazee miongoni mwao, "Ingawa inafaa zaidi kwa wazee kufundisha kuliko kujifunza, inafaa zaidi sana kujifunza kuliko kuwa mjinga."6. Our work must be carried on with great humility. We must carry ourselves meekly and condescendingly to all; and so teach others, as to be as ready to learn of any that can teach us, and so both teach and learn at once; not proudly venting our own conceits, and disdaining all that any way contradict them, as if we had attained to the height of knowledge, and were destined for the chair, and other men to sit at our feet. Pride is a vice that ill beseems them that must lead men in such an humble way to heaven: let us, therefore, take heed, lest, when we have brought others thither, the gate should prove too strait for ourselves. For, as Grotius saith, ‘Pride is born in heaven, but as if unmindful that the way from that place is closed, it is impossible for it to return afterwards!’ God, that thrust out a proud angel, will not entertain there a proud preacher. Methinks we should remember, at least the title of a Minister, which, though the popish priests disdain, yet so do not we. It is this pride at the root that feedeth all the rest of our sins. Hence the envy, the contention, and unpeaceableness of ministers; hence the stops to all reformation; all would lead, and few will follow or concur. Hence, also, is the non-proficiency of too many ministers, because they are too proud to learn. Humility would teach them another lesson. I may say of ministers as Augustine to Jerome, even of the aged among them, ‘Although it is more fitting for the aged to teach than to learn, much more is it fitting to learn than to be ignorant.’
7. Lazima kuwe na mchanganyiko wa busara wa ukali na upole katika kuhubiri kwetu na katika nidhamu; kila mmoja lazima uwe na ushindi kulingana na hali au tabia ya mtu, au jambo tulilo nalo mkononi. Kama hakuna ukali, karipio letu litadharauliwa. Kama ni ukali wote, tutachukuliwa kama wanyang'anyi wa mamlaka, badala ya washawishi wa akili za watu kwa kweli.7. There must be a prudent mixture of severity and mildness both in our preaching and discipline; each must be predominant, according to the quality or character of the person, or matter, that we have in hand. If there be no severity, our reproofs will be despised. If all severity, we shall be taken as usurpers of dominion, rather than persuaders of the minds of men to the truth.
8. Ni lazima tuwe makini, wenye bidii, na wenye shauku katika kila sehemu ya kazi yetu. Kazi yetu yahitaji ustadi mkubwa zaidi, na hasa uhai na shauku kubwa kuliko yeyote kati yetu analeta kwake. Si jambo dogo kusimama mbele ya kusanyiko, na kutoa ujumbe wa wokovu au hukumu, kama kutoka kwa Mungu aliye hai, kwa jina la Mkombozi. Si jambo rahisi kusema wazi hata walio wajinga zaidi watuelewe; na kwa uzito hata mioyo iliyokufa itusikie; na kwa kushawishi hata wabishi wanaopinga wanyamazishwe. Uzito wa maudhui yetu unahukumu uvuguvugu na uzito wa usingizi. Tunapaswa kuona kwamba sisi wenyewe tuko macho vizuri, na roho zetu ziko katika hali itakayotufaa kuwaamsha wengine. Kama maneno yetu hayakunolewa, wala hayachomi kama misumari, hayatasikika kwa mioyo ya mawe. Kusema kwa wepesi na kwa baridi juu ya mambo ya mbinguni ni karibu mbaya kama kutoyasema kabisa.8. We must be serious, earnest, and zealous in every part of our work. Our work requireth greater skill, and especially greater life and zeal than any of us bring to it. It is no small matter to stand up in the face of a congregation, and to deliver a message of salvation or damnation, as from the living God, in the name of the Redeemer. It is no easy matter to speak so plainly, that the most ignorant may understand us; and so seriously that the deadest hearts may feel us; and so convincingly, that the contradicting cavillers may be silenced. The weight of our matter condemneth coldness and sleepy dullness. We should see that we be well awakened ourselves, and our spirits in such a plight as may make us fit to awaken others. If our words be not sharpened, and pierce not as nails, they will hardly be felt by stony hearts. To speak slightly and coldly of heavenly things is nearly as bad as to say nothing of them at all.
9. Huduma yetu yote lazima ifanywe kwa upendo mororo kwa watu wetu. Ni lazima tuwaonyeshe kwamba hakuna kinachotupendeza ila kile kinachowafaidia; na kwamba kinachowafanyia mema kinatufanyia sisi mema; na kwamba hakuna kinachotusumbua zaidi kuliko madhara yao. Ni lazima tuwahisi watu wetu kama baba anavyowahisi watoto wake: naam, upendo mororo zaidi wa mama haupaswi kutupita. Ni lazima hata tuwe na uchungu wa kuzaa, hata Kristo aumbwe ndani yao. Wanapaswa kuona kwamba hatujali kitu cha nje, wala mali, wala uhuru, wala heshima, wala uzima, kulinganisha na wokovu wao; bali tuko tayari hata, pamoja na Musa, kufutwa majina yetu katika kitabu cha uzima, yaani kuondolewa katika hesabu ya walio hai: kuliko wao wasipatikane katika kitabu cha uzima cha Mwana-Kondoo. Hivyo ndivyo tunapaswa, kama asemavyo Yohana, kuwa tayari "kutoa maisha yetu kwa ajili ya ndugu," na, pamoja na Paulo, kutoyahesabu maisha yetu kuwa ya thamani kwetu, ili tu "tumalize mwendo wetu kwa furaha, na huduma tuliyoipokea kwa Bwana Yesu." Watu wanapoona kwamba mnawapenda bila unafiki, watasikia lolote na kuvumilia lolote kutoka kwenu; kama asemavyo Augustino, "Mpende Mungu, na fanya upendavyo." Sisi wenyewe tutapokea mambo yote vizuri kutoka kwa yule tunayemjua kuwa anatupenda kabisa. Tutavumilia kipigo tunachopigwa kwa upendo, kuliko neno ovu linalosemwa nasi kwa nia mbaya au kwa hasira. Watu wengi hukadiria shauri kama wanavyokadiria mapenzi ya yule anayelitoa: angalau hata kulisikiliza kwa haki. Lo, basi, hakikisheni mnahisi upendo mororo kwa watu wenu vifuani mwenu, na wauone katika hotuba zenu, na waone katika mwenendo wenu. Waacheni waone kwamba mnatumia, na mnatumiwa, kwa ajili yao; na kwamba yote mnayofanya ni kwa ajili yao, si kwa makusudi yenu binafsi. Kwa lengo hili kazi za hisani ni za lazima, kadiri hali yenu inavyofikia; kwa maana maneno matupu hayatawashawishi watu kwamba mna upendo mkubwa kwao. Lakini, kama hamwezi kutoa, onyesheni kwamba mko tayari kutoa kama mngekuwa nacho, na fanyeni aina ya wema mwezavyo. Lakini hakikisheni upendo wenu si wa kimwili, unaotiririka kutoka kwenye kiburi, kama yule anayejitafutia mwenyewe badala ya Kristo, na kwa hiyo hupenda kwa sababu anapendwa, au ili apendwe. Jitunzeni, basi, msije mkafumbia macho dhambi za watu wenu, kwa kisingizio cha upendo, kwa maana hiyo ingekuwa kupinga asili na lengo la upendo. Urafiki lazima uunganishwe kwa utauwa. Mtu mwovu hawezi kuwa rafiki wa kweli; na, kama mnafadhili uovu wao, mnaonyesha kwamba ninyi wenyewe ni waovu. Msijifanye kuwapenda, kama mnapendelea dhambi zao, wala hamtafuti wokovu wao. Kwa kupendelea dhambi zao, mtaonyesha uadui wenu kwa Mungu; na ndipo mtampenda ndugu yenu jinsi gani? Kama ninyi ni marafiki wao bora, wasaidieni dhidi ya adui zao wabaya kuliko wote. Wala msidhani kwamba ukali wote hauambatani na upendo: wazazi huwarudi watoto wao, na Mungu mwenyewe "humpiga kila mwana ampokeaye." Augustino asema, "Ni bora kupenda hata kwa ukali, kuliko kupotosha kwa (kupita kiasi cha) upole."9. The whole of our ministry must be carried on in tender love to our people. We must let them see that nothing pleaseth us but what profiteth them; and that what doeth them good doth us good; and that nothing troubleth us more than their hurt. We must feel toward our people, as a father toward his children: yea, the tenderest love of a mother must not surpass ours. We must even travail in birth, till Christ be formed in them. They should see that we care for no outward thing, neither wealth, nor liberty, nor honor, nor life, in comparison of their salvation; but could even be content, with Moses, to have our names blotted out of the book of life, i. e. to be removed from the number of the living: rather than they should not be found in the Lamb’s book of life. Thus should we, as John saith, be ready to ‘lay down our lives for the brethren,’ and, with Paul, not count our lives dear to us, so we may but ‘finish our course with joy, and the ministry which we have received of the Lord Jesus.’ When the people see that you unfeignedly love them, they will hear any thing and bear any thing from you; as Augustine saith, ‘Love God, and do what you please.’ We ourselves will take all things well from one that we know doth entirely love us. We will put up with a blow that is given us in love, sooner than with a foul word that is spoken to us in malice or in anger. Most men judge of the counsel, as they judge of the a affection of him that gives it: at least, so far as to give it a fair hearing. Oh, therefore, see that you feel a tender love to your people in your breasts, and let them perceive it in your speeches, and see it in your conduct. Let them see that you spend, and are spent, for their sakes; and that all you do is for them, and not for any private ends of your own. To this end the works of charity are necessary, as far as your estate will reach; for bare words will hardly convince men that you have any great love to them. But, if you are not able to give, show that you are willing to give if you had it, and do that sort of good you can. But see that your love be not carnal, flowing from pride, as one that is a suitor for himself rather than for Christ, and, therefore, doth love because he is loved, or that he may be loved. Take heed, therefore, that you do not connive at the sins of your people, under pretense of love, for that were to cross the nature and end of love. Friendship must be cemented by piety. A wicked man cannot be a true friend; and, if you befriend their wickedness, you show that you are wicked yourselves. Pretend not to love them, if you favor their sins, and seek not their salvation. By favoring their sins, you will show your enmity to God; and then how can you love your brother? If you be their best friends, help them against their worst enemies. And think not all sharpness inconsistent with love: parents correct their children, and God himself ‘chastens every son whom he receiveth.’ Augustine saith, ‘Better it is to love even with the accompaniment of severity, than to mislead by (excess of) lenity.’
10. Ni lazima tuendeleze kazi yetu kwa uvumilivu. Ni lazima tuvumilie unyanyasaji na madhara mengi kutoka kwa wale tunaotafuta kuwafanyia mema. Tukiisha kusoma kwa ajili yao, na kuwaombea, na kuwahimiza, na kuwasihi kwa bidii yote na kujishusha, na kuwapa tuwezavyo, na kuwatunza kama kwamba wamekuwa watoto wetu, ni lazima tutarajie kwamba wengi wao watatulipa kwa dharau na chuki na kudharauliwa, na kutuhesabu kuwa adui zao, kwa sababu "tunawaambia kweli." Sasa, ni lazima tuvumilie yote haya kwa subira, na ni lazima tuendelee bila kuchoka kutenda mema, "kwa upole tukiwafundisha wale wanaojipinga wenyewe, labda Mungu atawapa toba ya kuukiri ukweli." Tunashughulika na watu waliochanganyikiwa ambao watamrukia tabibu wao usoni, lakini kwa hiyo hatupaswi kupuuza kupona kwao. Hafai kuwa tabibu yule atakayefukuzwa mbali na mgonjwa wa kichaa kwa maneno machafu. Hata hivyo, ole, wenye dhambi wanapotulaumu na kututukana kwa sababu ya upendo wetu, na wako tayari zaidi kutuchombeza mate usoni, kuliko kutushukuru kwa shauri letu, ni mioyo gani itakayoinuka, na jinsi gani mabaki ya Adamu wa zamani (kiburi na hasira) yatakavyopambana na upole na subira ya mtu mpya! Na jinsi gani wahudumu wengi wanavyotoka vibaya katika majaribu kama hayo!10. We must carry on our work with patience. We must bear with many abuses and injuries from those to whom we seek to do good. When we have studied for them, and prayed for them, and exhorted them, and beseeched them with all earnestness and condescension, and given them what we are able, and tended them as if they had been our children, we must look that many of them will requite us with scorn and hatred and contempt, and account us their enemies, because we ‘tell them the truth.’ Now, we must endure all this patiently, and we must unweariedly hold on in doing good, ‘in meekness instructing those that oppose themselves, if God, peradventure, will give them repentance to the acknowledging of the truth.’ We have to deal with distracted men who will fly in the face of their physician, but we must not, therefore, neglect their cure. He is unworthy to be a physician, who will be driven away from a frenetic patient by foul words. Yet, alas, when sinners reproach and slander us for our love, and are more ready to spit in our faces, than to thank us for our advice, what heart-risings will there be, and how will the remnants of old Adam (pride and passion) struggle against the meekness and patience of the new man! And how sadly do many ministers come off under such trials!
11. Kazi yetu yote lazima iendeshwe kwa heshima, kama inavyowafaa wale wanaoamini uwepo wa Mungu, wasiotumia vitu vitakatifu kama vitu vya kawaida. Heshima ni hisia ya roho inayotokana na ufahamu wa kina wa Mungu na kuashiria akili inayoshughulika sana naye. Kuonyesha kutokuwa na heshima katika mambo ya Mungu ni kuonyesha unafiki, na kwamba moyo haukubaliani na ulimi. Sijui ilivyo kwa wengine, lakini mhubiri mwenye heshima kuliko wote, anayesema kana kwamba anauona uso wa Mungu, huugusa moyo wangu zaidi, ingawa kwa maneno ya kawaida, kuliko mtu asiye na heshima kwa maandalizi bora kabisa. Naam, hata akipiga kelele kwa bidii inayoonekana kiasi gani, kama heshima haiambatani na shauku, hufanya kazi kidogo tu. Kati ya mahubiri yote duniani, (yasiyosema uongo mtupu) nachukia mahubiri yanayokusudia kuwafanya wasikilizaji wacheke, au kuwagusa akili zao kwa wepesi wa kuchekesha, na kuwagusa kama michezo ya jukwaani, badala ya kuwagusa kwa heshima takatifu ya jina la Mungu. Jerome asema, "Fundisha katika kanisa lako, si kupata makofi ya watu, bali kusukuma kuugua; machozi ya wasikilizaji ndiyo sifa zako." Kadiri Mungu anavyoonekana zaidi katika wajibu wetu, ndivyo yatakavyokuwa na mamlaka zaidi kwa watu. Ni lazima, kama ilivyokuwa, tudhanie tunauona kiti cha enzi cha Mungu, na mamilioni ya malaika watukufu wanaomhudumia, ili tuwe na hofu kwa ukuu wake tunapomkaribia katika mambo matakatifu, tusije tukayanajisi na kulitaja jina lake bure.11. All our work must be managed reverently, as beseemeth them that believe the presence of God, and use not holy things as if they were common. Reverence is that affection of the soul which proceedeth from deep apprehensions of God and indicateth a mind that is much conversant with him. To manifest irreverence in the things of God is to manifest hypocrisy, and that the heart agreeth not with the tongue. I know not how it is with others, but the most reverent preacher, that speaks as if he saw the face of God, doth more affect my heart, though with common words, than an irreverent man with the most exquisite preparations. Yea, though he bawl it out with never so much seeming earnestness, if reverence be not answerable to fervency, it worketh but little. Of all preaching in the world, (that speaks not stark lies) I hate that preaching which tends to make the hearers laugh, or to move their minds with tickling levity, and affect them as stage-plays used to do, instead of affecting them with a holy reverence of the name of God. Jerome says, ‘Teach in thy church, not to get the applause of the people, but to set in motion the groan; the tears of the hearers are thy praises.’ The more of God appeareth in our duties, the more authority will they have with men. We should, as it were, suppose we saw the throne of God, and the millions of glorious angels attending him, that we may be awed with his majesty when we draw near him in holy things, lest we profane them and take his name in vain.
12. Kazi yetu yote lazima ifanywe kiroho, kama na watu waliojazwa Roho Mtakatifu. Katika mahubiri ya watu wengine kuna mwelekeo wa kiroho, ambao wasikilizaji wa kiroho wanaweza kuutambua na kuufurahia; ilhali katika mahubiri ya wengine, rangi hii takatifu inakosekana hata, wanaposema juu ya mambo ya kiroho, namna yake ni kama mambo ya kawaida. Ushahidi wetu na mifano yetu ya kweli ya Kimungu lazima pia iwe ya kiroho, ikichukuliwa kutoka Maandiko Matakatifu, badala ya maandishi ya watu. Hekima ya ulimwengu haipaswi kutukuzwa dhidi ya hekima ya Mungu; falsafa lazima ifundishwe kuinama na kutumikia, wakati imani ndiyo inayotawala. Wasomi wakubwa katika shule ya Aristotle lazima wajihadhari wasijisifu mno juu ya bwana wao, na kuwadharau walio chini yao, wasije wao wenyewe wakawa chini katika shule ya Kristo, na "wadogo katika ufalme wa Mungu," huku wakitaka kuwa wakubwa machoni pa watu. Mtu mwenye hekima kama yeyote kati yao angejisifu katika kitu chochote ila msalaba wa Kristo, na aliamua kujua jambo lolote ila yeye aliyesulibiwa. Wale wanaojiamini sana kwamba Aristotle yuko kuzimu, hawapaswi kumchukua sana kama kiongozi wao katika njia ya kwenda mbinguni. Ni ukumbusho bora uliowachwa na Gregori: "Mungu kwanza hukusanya wasiosoma; baadaye wenye hekima. Wala hawafanyi wasemaji kuwa wavuvi, bali kutoka kwa wavuvi huzaa wasemaji." Watu wasomi kuliko wote wapaswa kufikiria hili.12. All our work must be done spiritually, as by men possessed of the Holy Ghost. There is in some men’s preaching a spiritual strain, which spiritual hearers can discern and relish; whereas, in other men’s, this sacred tincture is so wanting, that, even when they speak of spiritual things, the manner is such as if they were common matters. Our evidence and illustrations of divine truth must also be spiritual, being drawn from the Holy Scriptures, rather than from the writings of men. The wisdom of the world must not be magnified against the wisdom of God; philosophy must be taught to stoop and serve, while faith doth bear the chief sway. Great scholars in Aristotle’s school must take heed of glorying too much in their master, and despising those that are below them, lest they themselves prove lower in the school of Christ, and ‘least in the kingdom of God,’ while they would be great in the eyes of men. As wise a man as any of them would glory in nothing but the cross of Christ, and determined to know nothing but him crucified. They that are so confident that Aristotle is in hell, should not too much take him for their guide in the way to heaven. It is an excellent memorandum that Gregory hath left: ‘God in the first place gathers together the unlearned; afterwards the wise ones. And not of orators does he make fishermen, but of fishermen he produces orators.’ The most learned men should think of this.
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13. Mkitaka kufanikiwa katika kazi yenu, hakikisheni mnadumisha tamaa za dhati na matarajio ya mafanikio. Kama mioyo yenu haikuelekezwa kwenye lengo la kazi zenu, na hamtamani kuona uongofu na kujengwa kwa wasikilizaji wenu, na hamsomi na kuhubiri kwa tumaini, hamwezekani kuona mafanikio mengi. Kama vile ni dalili ya moyo wa uongo, wa kujitafutia, kuridhika kuendelea kufanya, na bado kutoona tunda la kazi yake; ndivyo nilivyotambua kwamba Mungu mara chache hubariki kazi ya mtu yeyote kama ya yule ambaye moyo wake umeelekezwa kwenye mafanikio yake. Na iwe tabia ya Yuda kujali mfuko kuliko kazi yake, na kutojali sana yale wanayojifanya wanayajali; na kudhani, kama wana mishahara yao, na upendo na sifa za watu wao, wanayo ya kutosha kuwaridhisha: lakini, wote wanaohubiri kwa ajili ya Kristo na wokovu wa watu, wasiridhike hadi wapate kitu wanachohubiria. Hakuwa na malengo sahihi ya mhubiri yule asiyejali kama anayapata, wala hahuzuniki anapoyakosa, na kufurahi anapoweza kuona matokeo yaliyotamaniwa. Mtu anapofikiria tu cha kusema, na jinsi ya kutumia saa kwa sifa, na hajali tena, isipokuwa kujua watu wanafikiri nini juu ya uwezo wake, na kuendelea hivyo mwaka hadi mwaka, lazima nifikiri mtu huyu anahubiri kwa ajili yake mwenyewe, si kwa ajili ya Kristo, hata anapomhubiri Kristo, kwa ubora kiasi gani anaonekana kuwa anafanya. Hakuna tabibu mwenye hekima au huruma ambaye anaridhika kutoa dawa daima, bila kuona nafuu kwa wagonjwa wake, bali wote wafe mikononi mwake: wala mwalimu yeyote mwenye hekima na uaminifu hataridhika kuendelea kufundisha, ingawa wanafunzi wake hawafaidiki na mafundisho yake; bali wote wawili wangependelea kuchoshwa na ajira hiyo.13. If you would prosper in your work, be sure to keep up earnest desires and expectations of success. If your hearts be not set on the end of your labors, and you long not to see the conversion and edification of your hearers, and do not study and preach in hope, you are not likely to see much success. As it is a sign of a false, self-seeking heart, that can be content to be still doing, and yet see no fruit of his labor; so I have observed that God seldom blesseth any man’s work so much as his, whose heart is set upon the success of it. Let it be the property of a Judas to have more regard to the bag than to his work, and not to care much for what they pretend to care; and to think, if they have their salaries, and the love and commendations of their people, they have enough to satisfy them: but, let all who preach for Christ and men’s salvation, be unsatisfied till they have the thing they preach for. He never had the right ends of a preacher, who is indifferent whether he obtain them, and is not grieved when he misseth them, and rejoiced when he can see the desired issue. When a man doth only study what to say, and how, with commendation, to spend the hour, and looks no more after it, unless it be to know what people think of his abilities, and thus holds on from year to year, I must needs think that this man doth preach for himself, and not for Christ, even when he preacheth Christ, how excellently soever he may seem to do it. No wise or charitable physician is content to be always giving physic, and to see no amendment among his patients, but to have them all die upon his hands: nor will any wise and honest schoolmaster be content to be still teaching, though his scholars profit not by his instructions; but both of them would rather be weary of the employment.
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14. Kazi yetu yote lazima iendeshwe chini ya utambuzi mkuu wa upungufu wetu wenyewe, na kutegemea kwetu kabisa juu ya Kristo. Ni lazima tuende kwake aliyetutuma kwa kazi hii kwa ajili ya nuru, na uzima, na nguvu. Na tunapohisi imani yetu dhaifu, na mioyo yetu nzito, na isiyofaa kwa kazi kubwa hivyo tuliyo nayo, ni lazima tukimbilie kwake, na kusema, "Bwana, utanituma na moyo huu usioamini ili kuwashawishi wengine kuamini? Je, ni lazima kila siku nibishane na wenye dhambi juu ya uzima wa milele na kifo cha milele, nami nisiwe na imani zaidi wala hisia zaidi za mambo haya mazito? Lo, usinitume uchi na bila vifaa kwa kazi hii; bali, kama unavyoniamuru kuifanya, nitayarishie roho inayofaa kwa kazi hiyo." Sala lazima iendeleze kazi yetu kama kuhubiri: yeye hahubiri kwa moyo kwa watu wake, asiyewaombea kwa bidii. Tusipofaulu kwa Mungu kuwapa imani na toba, hatutafaulu kamwe kwao kuamini na kutubu. Mioyo yetu wenyewe inapokuwa mbali hivyo na utaratibu, na yao mbali hivyo na utaratibu, tusipofaulu kwa Mungu kuirekebisha na kuisaidia, tunaelekea kufanya kazi isiyofanikiwa.14. Our whole work must be carried on under a deep sense of our own insufficiency, and of our entire dependence on Christ. We must go for light, and life, and strength to him who sends us on the work. And when we feel our own faith weak, and our hearts dull, and unsuitable to so great a work as we have to do, we must have recourse to him, and say, ‘Lord, wilt thou send me with such an unbelieving heart to persuade others to believe? Must I daily plead with sinners about everlasting life and everlasting death, and have no more belief or feeling of these weighty things myself? O, send me not naked and unprovided to the work; but, as thou commandest me to do it, furnish me with a spirit suitable thereto.’ Prayer must carry on our work as well as preaching: he preacheth not heartily to his people, that prayeth not earnestly for them. If we prevail not with God to give them faith and repentance, we shall never prevail with them to believe and repent. When our own hearts are so far out of order, and theirs so far out of order, if we prevail not with God to mend and help them, we are like to make but unsuccessful work.
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### SABABU ZA KULICHUNGA KUNDIMOTIVES TO THE OVERSIGHT OF THE FLOCK
Baada ya kuzingatia namna ambayo tunapaswa kulitunza kundi, sasa nitaendelea kuwawekea mbele sababu kadhaa za kuchunga huku; na hapa nitajiwekea mipaka kwa zile zilizomo katika andiko langu.Having considered the manner in which we are to take heed to the flock, I shall now proceed to lay before you some motives to this oversight; and here I shall confine myself to those contained in my text.
1. Sababu ya kwanza ambayo andiko hili latupendekezea, imetolewa kutokana na uhusiano wetu na kundi: Sisi ni waangalizi wake.1. The first consideration which the text suggesteth to us, is drawn from our relation to the flock: We are overseers of it.
(1) Asili ya huduma yetu yatutaka "kulitunza kundi." Tuna waangalizi kwa ajili ya nini kingine? "Askofu" ni jina linalodokeza zaidi 'kazi kuliko heshima,' asema Polydore Virgil. Kuwa askofu, au mchungaji, si kuwekwa kama sanamu ya watu kuiinamia, au kama 'matumbo mavivu' wavivu, ili kuishi kwa furaha ya mwili na raha; bali ni kuwa kiongozi wa wenye dhambi kwenda mbinguni. Ni hali ya kuhuzunisha kwamba watu wawe na wito ambao hawajui asili yake, na kuchukua wasiyoyajua. Je, watu hawa wanazingatia walichochukua, wanaoishi kwa raha na anasa, na wana wakati wa kufanya burudani zao zisizo za lazima na kutumia saa moja na zaidi mara moja, katika uvivu, au mazungumzo ya bure, wakati kazi nyingi hivyo ipo mikononi mwao? Ndugu zangu, je, mnazingatia mlichojitwika? Kwa nini, mmechukua uongozi, chini ya Kristo, wa kikosi cha askari wake "dhidi ya falme na mamlaka, na pepo wabaya wa roho katika ulimwengu wa juu." Ni lazima kuwaongoza kwenye mapambano makali zaidi; ni lazima kuwajulisha hila za adui na mashambulizi yake; ni lazima kujilinda wenyewe, na kuwafanya wao walinde. Mkikosea, wao na ninyi mnaweza kuangamia. Mna adui mjanja, kwa hiyo ni lazima muwe na hekima. Mna adui mwangalifu, kwa hiyo ni lazima muwe waangalifu. Mna adui mwenye kinyongo na ukali na asiyechoka, kwa hiyo ni lazima muwe na azimio, na ujasiri na msiochoka. Mko katika umati wa adui, mmezungukwa nao kila upande, na mkijali mmoja bila wote, mtaanguka upesi. Na lo, ni ulimwengu wa kazi gani mliyo nayo kufanya! Ingawa mngekuwa na mzee au mwanamke mmoja tu mjinga wa kumfundisha, ingekuwa kazi ngumu kiasi gani, hata kama wangekuwa tayari kujifunza! Lakini kama hawataki kama walivyo wajinga, itakuwa ngumu zaidi sana! Lakini kuwa na umati kama huo wa watu wajinga, kama wengi wetu tulivyo nao, ni kazi gani itatupata! Ni maisha ya huruma gani kuwa na kubishana na watu waliokaribia kupoteza matumizi ya akili, na kuhojiana nao ambao hawajielewi wala hawawaelewi ninyi! Lo, ndugu zangu, ni ulimwengu gani wa uovu tunao wa kupambana nao katika nafsi moja; na ni idadi gani ya ulimwengu huu! Na mnapodhani mmefanya jambo fulani, mnaiacha mbegu miongoni mwa ndege wa angani; watu waovu wako pembeni mwenu kusimama na kupinga yote mliyosema. Mnasema mara moja tu na mwenye dhambi, kwa mara kumi au ishirini wajumbe wa Shetani wanaposema nao.(1) The nature of our office requireth us to ‘take heed to the flock.’ What else are we overseers for "Bishop" is a title which intimates more of ’labor than of honor,’ says Polydore Virgil. To be a bishop, or pastor, is not to be set up as an idol for the people to bow to, or as idle ‘slow bellies,’ to live to our fleshly delight and ease; but it is to be the guide of sinners to heaven. It is a sad case that men should be of a calling of which they know not the nature, and undertake they know not what. Do these men consider what they have undertaken, that live in ease and pleasure, and have time to take their superfluous recreations and to spend an hour and more at once, in loitering, or in vain discourse, when so much work doth lie upon their hands? Brethren, do you consider what you have taken upon you? Why, you have undertaken the conduct, under Christ, of a band of his soldiers ‘against principalities and powers, and spiritual wickedness in high places.’ You must lead them on to the sharpest conflicts; you must acquaint them with the enemies’ stratagems and assaults; you must watch yourselves, and keep them watching. If you miscarry, they and you may perish. You have a subtle enemy, and therefore you must be wise. You have a vigilant enemy, and therefore you must be vigilant. You have a malicious and violent and unwearied enemy, and therefore you must be resolute, courageous and indefatigable. You are in a crowd of enemies, encompassed by them on every side, and if you heed one and not all, you will quickly fall. And oh, what a world of work have you to do! Had you but one ignorant old man or woman to teach, what a hard task would it be, even though they should be willing to learn! But if they be as unwilling as they are ignorant, how much more difficult will it prove! But to have such a multitude of ignorant persons, as most of us have, what work will it find us! What a pitiful life is it to have to reason with men that have almost lost the use of reason, and to argue with them that neither understand themselves nor you! O brethren, what a world of wickedness have we to contend against in one soul; and what a number of these worlds! And when you think you have done something, you leave the seed among the fowls of the air; wicked men are at their elbows to rise up and contradict all you have said. You speak but once to a sinner, for ten or twenty times that the emissaries of Satan speak to them.
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(2) Zingatieni kwamba ni kwa kujitwika na kujifunga kwenu wenyewe kwa hiari kazi hii yote imewekwa juu yenu. Hakuna mtu aliyewalazimisha kuwa waangalizi wa Kanisa. Je, uaminifu wa kawaida hauwafungi kuwa wa kweli kwa dhamana yenu?(2) Consider that it is by your own voluntary undertaking and engagement that all this work is laid upon you. No man forced you to be overseers of the Church. And doth not common honesty bind you to be true to your trust?
(3) Zingatieni kwamba mna heshima ya kuwatia moyo kwa kazi. Na ni heshima kubwa kuwa mabalozi wa Mungu, na vyombo vya uongofu wa watu, "kuokoa nafsi zao na mauti, na kufunika wingi wa dhambi." Heshima, kwa kweli, ni mtumishi wa kazi tu. Kufanya, basi, kama maaskofu wakuu wa Kanisa walivyofanya katika vizazi vyote, kugombea nafasi ya kwanza, na kuujaza ulimwengu na mabishano juu ya hadhi na ukuu wa viti vyao, kunaonyesha kwamba tunasahau sana asili ya huduma tuliyoichukua. Mara chache naona wahudumu wakigombana kwa ukali hivyo, ni nani atakayeenda kwanza kwenye kibanda cha maskini kumfundisha yeye na familia yake njia ya kwenda mbinguni; au ni nani atakayejitahidi kwanza uongofu wa mwenye dhambi, au kwanza kuwa mtumishi wa wote. Ni ajabu kwamba, licha ya maneno yote ya wazi ya Kristo, watu hawataki kuelewa asili ya huduma yao! Kama wangeelewa, je, wangegombea ni nani atakayekuwa mchungaji wa wilaya nzima na zaidi, wakati wapo maelfu ya wenye dhambi maskini ndani yake wanaolia kuomba msaada, na hawawezi wala hawataki kujitwika kuwasaidia? La, wanapoweza kuishi nyumbani kwa subira pamoja na watu wasiomcha Mungu, na wasiwafuate kwa uzito na bila kuchoka kwa uongofu wao? Na kwamba wangetaka jina na heshima ya kazi ya wilaya, wasioweza kufanya kazi yote ya parokia, wakati heshima ni kiambatisho tu cha kazi. Je, ni majina na heshima, au kazi na lengo, wanavyovitamani? Lo! kama wangejitoa kwa uaminifu, kwa unyenyekevu, na kwa kujikana, kwa ajili ya Kristo na Kanisa lake, wasifikirie kamwe vyeo na sifa, ndipo wangekuwa na heshima wapende wasipende; lakini kwa kuipigania, wanaipoteza: kwa maana hii ndiyo hali ya kivuli cha fadhila, 'Kinachofuata nakikimbia; kinachokimbia, ndicho nakifuata.'(3) Consider that you have the honor to encourage you to the labor. And a great honor it is to be the ambassadors of God, and the instruments of men’s conversion, to ‘save their souls from death, and to cover a multitude of sins.’ The honor, indeed, is but the attendant of the work. To do, therefore, as the prelates of the Church in all ages have done, to strive for precedency, and fill the world with contentions about the dignity and superiority of their seats, doth show that we much forget the nature of that office which we have undertaken. I seldom see ministers strive so furiously, who shall go first to a poor man’s cottage to teach him and his family the way to heaven; or who shall first endeavor the conversion of a sinner, or first become the servant of all. Strange, that notwithstanding all the plain expressions of Christ, men will not understand the nature of their office! If they did, would they strive who would be the pastor of a whole county and more, when there are so many thousand poor sinners in it that cry for help, and they are neither able nor willing to engage for their relief? Nay, when they can patiently live in the house with profane persons, and not follow them seriously and incessantly for their conversion? And that they would have the name and honor of the work of a county, who are unable to do all the work of a parish, when the honor is but the appendage of the work. Is it names and honor, or the work and end, that they desire? Oh! if they would faithfully, humbly, and self-denyingly lay out themselves for Christ and his Church, and never think of titles and reputation, they should then have honor whether they would or not; but by gaping after it, they lose it: for, this is the case of virtue’s shadow, ‘What follows I fly; what flies, the same I follow.’
[…][…]
(5) Kwa kazi yenu mmeunganishwa na Kristo, pamoja na kundi. Ninyi ni mawakili wa siri zake, na watawala wa nyumba yake; na yeye aliyewaamini, atawategemeza katika kazi yake. Lakini ndipo, "inatakiwa kwa wakili ajulikane kuwa mwaminifu." Kuweni waaminifu kwake, wala msitilie shaka kwamba atakuwa mwaminifu kwenu. Mnapolilisha kundi lake, atawalisha ninyi kama alivyomlisha Eliya, kuliko kuwaacha mkose. Mkiwa gerezani, atafungua milango; lakini ndipo mnapaswa kuzitoa nafsi zilizofungwa gerezani. Atawapa "ulimi na hekima ambayo adui yeyote hataweza kuipinga," lakini ndipo mnapaswa kuitumia kwa uaminifu kwa ajili yake. Mkinyosha mkono wenu kuwasaidia walio katika dhiki, atanyausha mkono ulionyoshwa dhidi yenu. Wahudumu wa Uingereza, nina hakika, wanaweza kujua haya kwa uzoefu mpana. Mara nyingi Mungu amewaokoa kutoka kwenye taya za mmeng'enyaji. Lo, kuhifadhiwa na kuokolewa kwa kustaajabisha waliopata kutoka kwa Wapapa wakatili, kutoka kwa wanaoudhi wa kidhalimu, na kutoka kwa watu waliopotoshwa, wenye hasira! Zingatieni, ndugu zangu, kwa nini Mungu amefanya haya yote. Je, ni kwa ajili ya watu wenu, au kwa ajili ya Kanisa lake? Ninyi ni nini kwake zaidi ya watu wengine, ila kwa ajili ya kazi yake na watu wake? Je, ninyi ni malaika? Je, mwili wenu umeumbwa kwa udongo bora kuliko majirani zenu? Je, ninyi si wa kizazi kilekile cha wenye dhambi, wanaohitaji neema yake kama wao? Inukeni, basi, na fanyeni kazi kama waliokombolewa wa Bwana, kama wale walioponywa kwa makusudi kutoka kwenye maangamizi kwa ajili ya utumishi wake. Kama mnaamini kwamba Mungu amewaokoa kwa ajili yake mwenyewe, ishini kwa ajili yake, kama walio wake bila kuhifadhi, yeye aliyewaokoa.(5) By your work you are related to Christ, as well as to the flock. You are the stewards of his mysteries, and rulers of his household; and he that entrusted you, will maintain you in his work. But then, ‘it is required of a steward that a man be found faithful.’ Be true to him, and never doubt but he will be true to you. Do you feed his flock, and he will sooner feed you as he did Elijah, than leave you to want. If you be in prison, he will open the doors; but then you must relieve imprisoned souls. He will give you "a tongue and wisdom that no enemy shall be able to resist," but then you must use it faithfully for him. If you will put forth your hand to relieve the distressed, he will wither the hand that is stretched out against you. The ministers of England, I am sure, may know this by large experience. Many a time hath God rescued them from the jaws of the devourer. Oh, the admirable preservations and deliverances that they have had from cruel Papists, from tyrannical persecutors, and from misguided, passionate men! Consider, brethren, why it is that God hath done all this. Is it for your persons, or for his Church? What are you to him more than other men, but for his work and people’s sakes? Are you angels? Is your flesh formed of better clay than your neighbors? Are you not of the same generation of sinners, that need his grace as much as they? Up then, and work as the redeemed of the Lord, as those that are purposely rescued from ruin for his service. If you believe that God hath rescued you for himself, live to him, as being unreservedly his who hath delivered you.
2. Sababu ya pili katika andiko imetolewa kutokana na chanzo kinachotenda cha uhusiano huu. Ni Roho Mtakatifu aliyetufanya waangalizi wa Kanisa lake, na kwa hiyo, yatupasa kulitunza. Roho Mtakatifu huwafanya watu kuwa maaskofu au waangalizi wa Kanisa kwa namna tatu tofauti: Kwa kuwawezesha kwa huduma hiyo; kwa kuwaelekeza wale wanaowaweka wakfu kutambua sifa zao, na kujua watu wanaofaa zaidi; na kwa kuwaelekeza, watu, na wao wenyewe, kwa kuwaweka katika dhamana mahususi. Mambo haya yote wakati huo yalifanywa kwa njia isiyo ya kawaida, kwa uvuvio, au angalau mara nyingi. Hayo hayo yanafanywa sasa kwa njia ya kawaida ya msaada wa Roho. Lakini ni Roho yuleyule bado; na watu hufanywa waangalizi wa Kanisa (wanapoitwa ipasavyo) na Roho Mtakatifu, sasa kama wakati ule. Ni wazo la ajabu, kwa hiyo, la Wapapa, kwamba kuwekwa wakfu kwa mikono ya mwanadamu ni lazima kabisa zaidi katika huduma kuliko wito wa Roho Mtakatifu. Mungu ameamua katika Neno lake kwamba kutakuwa na huduma kama hiyo, na kazi na mamlaka ya huduma hiyo yatakuwa nini, na watu wa aina gani, kwa sifa zao, watapokea huduma hiyo. Hakuna lolote kati ya haya linaloweza kubatilishwa na mwanadamu, au kufanywa lisilo la lazima. Mungu pia huwapa watu sifa anazozihitaji; hivyo basi, yote ambayo Kanisa linapaswa kufanya, wachungaji au watu, waweka wakfu au wachaguzi, ni kutambua na kuamua ni watu gani Mungu amewawezesha hivyo, na kuwakubali wale waliotolewa hivyo, na, kwa makubaliano, kuwasimika kwa heshima katika huduma hii. Ni wajibu gani basi umewekwa juu yetu na wito wetu kwa kazi hii! Ikiwa agizo letu limetumwa kutoka mbinguni, haliwezi kutotiiwa. Mitume walipoitwa na Kristo kutoka kwenye kazi zao za kidunia, mara moja waliacha marafiki, na nyumba, na biashara, na vyote, na kumfuata. Paulo alipoitwa kwa sauti ya Kristo, "hakuwa mwasi wa maono yale ya mbinguni." Ingawa wito wetu si wa moja kwa moja au wa pekee hivyo, hata hivyo ni kutoka kwa Roho yuleyule. Si njia salama kumwiga Yona, kwa kuipa kisogo amri za Mungu. Tukipuuza kazi yetu, anayo kichocheo cha kutuharakisha; tukikimbia, ana wajumbe wa kutosha wa kutupata, na kuturudisha, na kutufanya tuifanye; na ni bora kuifanya mwanzoni kuliko mwishoni.2. The second motive in the text is drawn from the efficient cause of this relation. It is the Holy Ghost that hath made us overseers of his Church, and, therefore, it behoveth us to take heed to it. The Holy Ghost makes men bishops or overseers of the Church in three several respects: By qualifying them for the office; by directing the ordainers to discern their qualifications, and know the fittest men; and by directing them, the people and themselves, for the affixing them to a particular charge. All these things were then done in an extraordinary way, by inspiration, or at least very often. The same are done now by the ordinary way of the Spirit’s assistance. But it is the same Spirit still; and men are made overseers of the Church (when they are rightly called) by the Holy Ghost, now as well as then. It is a strange conceit, therefore, of the Papists, that ordination by the hands of man is of more absolute necessity in the ministerial office, than the calling of the Holy Ghost. God hath determined in his Word, that there shall be such an office, and what the work and power of that office shall be, and what sort of men, as to their qualifications, shall receive it. None of these can be undone by man, or made unnecessary. God also giveth men the qualifications which he requireth; so that, all that the Church hath to do, whether pastors or people, ordainers or electors, is but to discern and determine which are the men that God hath thus qualified, and to accept of them that are so provided, and, upon consent, to install them solemnly in this office. What an obligation, then, is laid upon us, by our call to the work! If our commission be sent from heaven, it is not to be disobeyed. When the apostles were called by Christ from their secular employments, they immediately left friends, and house, and trade, and all, and followed him. When Paul was called by the voice of Christ, he ‘was not disobedient to the heavenly vision.’ Though our call is not so immediate or extraordinary, yet it is from the same Spirit. It is no safe course to imitate Jonah, in turning our back upon the commands of God. If we neglect our work, he hath a spur to quicken us; if we run away from it, he hath messengers enough to overtake us, and bring us back, and make us do it; and it is better to do it at first than at last.
3. Sababu ya tatu katika andiko imetolewa kutokana na hadhi ya kitu kilichokabidhiwa dhamana yetu. Ni Kanisa la Mungu ambalo tunapaswa kulichunga — Kanisa lile ambalo ulimwengu unadumishwa hasa kwa ajili yake, lililotakaswa na Roho Mtakatifu, ambalo ni mwili wa siri wa Kristo, Kanisa ambalo malaika wapo ndani yake, na kulihudumia kama roho watumishi, ambalo wadogo wake wana malaika wao wanaouona uso wa Mungu mbinguni. Lo, ni dhamana gani tuliyoichukua! Na je, tutakuwa si waaminifu kwayo? Je, tuna uwakili wa nyumba ya Mungu mwenyewe, nasi tutaipuuza? Je, tuna uongozi wa watakatifu wale watakaoishi milele na Mungu katika utukufu, nasi tutawapuuza? Mungu apishie mbali! Nawasihi, ndugu zangu, wazo hili liwaamshe wazembe. Ninyi mnaorudi nyuma kutokana na wajibu wa maumivu, usiopendeza, wa mateso, na kuziahirisha nafsi za watu kwa taratibu zisizo na matokeo, je, mnadhani huu ni utendeaji wa heshima kwa bibi-arusi wa Kristo? Je, nafsi za watu zadhaniwa na Mungu kuwa zinafaa kuuona uso wake, na kuishi milele mbinguni, nazo hazistahili gharama yenu na kazi yenu kuu duniani? Je, mnalidhania Kanisa la Mungu kwa unyonge hivyo, kana kwamba halistahili uangalifu na msaada wenu bora? Kama mngekuwa walinzi wa kondoo au nguruwe, msingeweza kuwaacha waende kwa urahisi, na kusema, Hawafai kutunzwa; hasa kama walikuwa wenu wenyewe. Na je, mnathubutu kusema hivyo juu ya nafsi za watu, juu ya Kanisa la Mungu? Kristo hutembea miongoni mwao: kumbukeni uwepo wake, na hakikisheni mna bidii katika kazi yenu. Wao ni "kizazi kiteule, ukuhani wa kifalme, taifa takatifu, watu wa milki yake, mpate kuhubiri fadhili zake yeye aliyewaita." Nanyi bado mtawapuuza? Ni heshima kuu kiasi gani kuwa mmoja wao tu, naam, "bawabu katika nyumba ya Mungu"! Lakini kuwa kuhani wa makuhani hawa, na mtawala wa wafalme hawa — hii ni heshima inayozidisha wajibu wenu wa bidii na uaminifu katika ajira tukufu hivyo.3. The third motive in the text is drawn from the dignity of the object which is committed to our charge. It is the Church of God which we must oversee – that Church for which the world is chiefly upheld, which is sanctified by the Holy Ghost, which is the mystical body of Christ, that Church with which angels are present, and on which they attend as ministering spirits, whose little ones have their angels beholding the face of God in heaven. Oh what a charge is it that we have undertaken! And shall we be unfaithful to it? Have we the stewardship of God’s own family, and shall we neglect it? Have we the conduct of those saints that shall live for ever with God in glory, and shall we neglect them? God forbid! I beseech you, brethren, let this thought awaken the negligent. You that draw back from painful, displeasing, suffering duties, and put off men’s souls with ineffectual formalities, do you think this is honorable treatment of Christ’s spouse? Are the souls of men thought meet by God to see his face, and live for ever in heaven, and are they not worthy of your utmost cost and labor on earth? Do you think so basely of the Church of God, as if it deserved not the best of your care and help? Were you the keepers of sheep or swine, you would scarcely let them go, and say, They are not worth the looking after; especially if they were your own. And dare you say so of the souls of men, of the Church of God? Christ walketh among them: remember his presence, and see that you are diligent in your work. They are ‘a chosen generation, a royal priesthood, a holy nation, a peculiar people, to show forth the praises of him that hath called them.’ And yet will you neglect them? What a high honor is it to be but one of them, yea, but a ‘door-keeper in the house of God’! But to be the priest of these priests, and the ruler of these kings – this is such an honor as multiplieth your obligations to diligence and fidelity in so noble an employment.
4. Sababu ya mwisho inayotajwa katika andiko langu, imetolewa kutokana na bei iliyolipwa kwa Kanisa tunaloliangalia: "Ambalo Mungu," asema mtume, "alilinunua kwa damu yake mwenyewe." Lo, hoja hii ni nini ya kuwahuisha wazembe, na kuwahukumu wale wasiohuishwa kwa wajibu wao nayo! "Lo," asema mmoja wa walimu wa kale, "Kama Kristo angekabidhi kwangu kijiko kimoja cha damu yake katika glasi dhaifu, ningeihifadhi kwa uangalifu jinsi gani, na ningekuwa mwangalifu kiasi gani kwa glasi hiyo! Kama basi amenikabidhi kile alichokinunua kwa damu yake, je, sipaswi kuitunza dhamana yangu kwa uangalifu vilevile?" Nini! enyi mabwana, je, tutaidharau damu ya Kristo? Je, tutadhani ilimwagwa kwa ajili ya wale wasiostahili uangalifu wetu mkuu? Mnaweza kuona hapa, si kosa dogo ambalo wachungaji wazembe wana hatia nalo. Kadiri iwezavyo kwao, damu ya Kristo ingemwagwa bure. Wangempotezea nafsi zile alizozinunua kwa gharama kuu hivyo. Lo, basi, na tusikie hoja hizi za Kristo, wakati wowote tunapohisi tunakuwa wazito na wazembe: "Je, nilikufa kwa ajili ya nafsi hizi, nawe hutazitazama? Je, zilikuwa na thamani ya damu yangu, na hazina thamani ya kazi yako? Je, nilishuka kutoka mbinguni hadi duniani, 'nitafute na kuokoa kilichopotea;' nawe hutaenda mlango wa jirani, au mtaa, au kijiji, kuzitafuta? Kujishusha kwako na kazi yako ni ndogo kiasi gani ukilinganisha na yangu! Mimi nilijidhili hata hivi, lakini ni heshima yako kuajiriwa hivyo. Je, nimefanya na kuteseka mengi hivyo kwa wokovu wao, na nilikuwa tayari kukufanya mfanyakazi mwenzangu, nawe utakataa kufanya lile dogo lililo mikononi mwako?" Kila tunapotazama makusanyiko yetu, na tukumbuke kwa imani kwamba wao ni mnunuo wa damu ya Kristo, na kwa hiyo wapaswa kutazamwa nasi kwa kupendezwa kwa kina zaidi na mapenzi mororo zaidi. Lo, fikirini machafuko yatakayomtokea mchungaji mzembe, siku ya mwisho, kuona damu hii ya Mwana wa Mungu ikitumiwa kumshtaki; na Kristo kusema, "Ilikuwa ni mnunuo wa damu yangu ambayo uliiona kuwa kitu chepesi, nawe wadhani kuokolewa nayo wewe mwenyewe?" Lo, ndugu zangu, kwa kuwa Kristo ataileta damu yake kutushtaki, na itushtaki ili kutuleta kwenye wajibu wetu, isije ikatushtaki kwenye hukumu.4. The last motive that is mentioned in my text, is drawn from the price that was paid for the Church which we oversee: ‘Which God,’ says the apostle, ‘hath purchased with his own blood.’ Oh what an argument is this to quicken the negligent, and to condemn those who will not be quickened to their duty by it! ‘Oh,’ saith one of the ancient doctors, ‘If Christ had but committed to my keeping one spoonful of his blood in a fragile glass, how curiously would I preserve it, and how tender would I be of that glass! If then he have committed to me the purchase of his blood, should I not as carefully look to my charge?‘ What! sirs, shall we despise the blood of Christ? Shall we think it was shed for them who are not worthy of our utmost care? You may see here, it is not a little fault that negligent pastors are guilty of. As much as in them lieth, the blood of Christ would be shed in vain. They would lose him those souls which he hath so dearly purchased. Oh, then, let us hear these arguments of Christ, whenever we feel ourselves grow dull and careless: ‘Did I die for these souls, and wilt not thou look after them? Were they worth my blood, and are they not worth thy labor? Did I come down from heaven to earth, "to seek and to save that which was lost;" and wilt thou not go to the next door, or street, or village, to seek them? How small is thy condescension and labor compared to mine! I debased myself to this, but it is thy honor to be so employed. Have I done and suffered so much for their salvation, and was I willing to make thee a fellow-worker with me, and wilt thou refuse to do that little which lieth upon thy hands?’ Every time we look upon our congregations, let us believingly remember that they are the purchase of Christ’s blood, and therefore should be regarded by us with the deepest interest and the most tender affection. Oh, think what a confusion it will be to a negligent minister, at the last day, to have this blood of the Son of God pleaded against him; and for Christ to say, ‘It was the purchase of my blood of which thou didst make so light, and dost thou think to be saved by it thyself?’ O brethren, seeing Christ will bring his blood to plead with us, let it plead us to our duty, lest it plead us to damnation.
Sasa nimemaliza juu ya sababu nizipatazo katika andiko lenyewe. Zipo nyingi zaidi zinazoweza kukusanywa kutoka kwenye sehemu iliyobaki ya mausio haya ya mtume, lakini hatuwezi kukaa kuzichukua zote. Bwana akiziweka tu hizi chache mioyoni mwetu, sina shaka tutaona sababu ya kuongeza kasi yetu; na mabadiliko yatakuwa katika mioyo yetu na katika huduma yetu hata sisi wenyewe na makusanyiko yetu tutakuwa na sababu ya kumbariki Mungu kwa ajili yake. Najijua kuwa sistahili kuwa mwonyaji wenu; lakini mwonyaji mnapaswa kuwa naye; na ni bora kwetu kusikia dhambi yetu na wajibu wetu kutoka kwa mtu yeyote kuliko kutoka kwa asiyekuwapo. Pokeeni onyo hili, nanyi hamtaona sababu katika kutostahili kwa mwonyaji ya kujutia. Lakini mkilikataa, mjumbe asiyestahili kuliko wote anaweza kubeba ushuhuda ule dhidi yenu siku moja ambao utawavuruga.I have now done with the motives which I find in the text itself. There are many more that might be gathered from the rest of this exhortation of the apostle, but we must not stay to take in all. If the Lord set home but these few upon our hearts, I doubt not we shall see reason to mend our pace; and the change will be such on our hearts and in our ministry, that ourselves and our congregations will have cause to bless God for it. I know myself to be unworthy to be your monitor; but a monitor you must have; and it is better for us to hear of our sin and duty from anybody than from nobody. Receive the admonition, and you will see no cause in the monitor’s unworthiness to repent of it. But if you reject it, the unworthiest messenger may bear that witness against you another day which will then confound you.
4. Wajibu wa Katekesi ya Mtu Mmoja Mmoja na Mafundisho4. The Duty of Personal Catechizing and Instruction
Richard Baxter, The Reformed Pastor (1656; toleo la Edinburgh, 1829), sehemu ya 3, "Wajibu wa Katekesi ya Mtu Mmoja Mmoja na Kulifundisha Kundi Kibinafsi Unapendekezwa Hasa": sababu zinazotokana na faida zake (Kifungu cha 1), ugumu wake (Kifungu cha 2) na ulazima wake (Kifungu cha 3), pamoja na matumizi (Kifungu cha 4). Imefupishwa kwa kuacha aya kamili, zilizowekwa alama […]; majibu ya Baxter kwa pingamizi hayamo. Chanzo cha msingi; tafsiri zilizomo ni za mwandishi.Richard Baxter, The Reformed Pastor (1656; Edinburgh edition, 1829), part 3, “The Duty of Personal Catechizing and Instructing the Flock Particularly Recommended”: the motives from its benefits (Article 1), its difficulties (Article 2) and its necessity (Article 3), with the application (Article 4). Abridged by whole paragraphs, marked […]; Baxter’s answers to objections are not included. Primary source; the interpretations are the author’s.
Maelezo ya CTS: "Kufanya katekesi" ni kufundisha kweli za msingi za imani kwa maswali na majibu, hapa katika mazungumzo ya kibinafsi na kila familia. Baxter alitenda kile anachohimiza: pamoja na msaidizi, alikutana na familia karibu kumi na tano kila juma huko Kidderminster. Baadhi ya hoja zilizohesabiwa hazipo kwa sababu aya kamili ziliachwa. Wanafunzi wanaweza kuuliza jinsi malengo yake yanavyoweza kufikiwa leo kwa kuwatembelea washirika majumbani, vikundi vidogo, au uanafunzi wa mtu mmoja mmoja.CTS note: To “catechize” is to teach the basic truths of the faith by questions and answers, here in a personal conversation with each family. Baxter practised what he urges: with an assistant he met about fifteen families a week in Kidderminster. Some numbered points are missing because whole paragraphs were left out. Students may ask how his aims can be met today through home visits, small groups or one-to-one discipleship.
### WAJIBU WA KATEKESI YA MTU MMOJA MMOJA NA KULIFUNDISHA KUNDI KIBINAFSI UNAPENDEKEZWA HASATHE DUTY OF PERSONAL CATECHIZING AND INSTRUCTING THE FLOCK PARTICULARLY RECOMMENDED
Baada ya kufichua na kuomboleza makosa yetu na upuuzi wetu, wajibu wetu kwa siku zijazo uko wazi mbele yetu. Mungu apishie mbali tuendelee sasa katika dhambi tulizoziungama, kwa kutojali kama tulivyofanya hapo awali. Kwa hiyo, tukiacha mambo haya, nitaendelea sasa kuwahimiza kutimiza kwa uaminifu wajibu ule mkuu mliouchukua, yaani kufanya katekesi na kufundisha kila mtu katika parokia zenu au makusanyiko yenu atakayekubali kujitiisha kwa hilo.Having disclosed and lamented our miscarriages and neglects, our duty for the future lies plain before us. God forbid that we should now go on in the sins which we have confessed, as carelessly as we did before. Leaving these things, therefore, I shall now proceed to exhort you to the faithful discharge of the great duty which you have undertaken, namely, personal catechising and instructing every one in your parishes or congregations that will submit thereto.
Kwanza, nitawawekea mbele sababu kadhaa za kuwashawishi kwa wajibu huu.First, I shall state to you some motives to persuade you to this duty.
Pili, nitajibu pingamizi zinazoweza kutolewa dhidi ya wajibu huu. Mwisho, nitawapa maelekezo kadhaa ya kutimiza wajibu huu.Secondly, I shall answer some objections which may be made to this duty. Lastly, I shall give you some directions for performing this duty.
Kwa mujibu wa mpango huu, nitaendelea kuwawekea mbele sababu kadhaa za kuwashawishi kwa wajibu huu. Sababu za kwanza ninazotumia kuwashawishi kwa wajibu huu zimetokana na faida zake: Za pili, kutoka kwa ugumu wake: Na za tatu, kutoka kwa ulazima wake, na wajibu mwingi uliopo juu yetu wa kuutimiza.Agreeably to this plan, I shall proceed to state to you some motives to persuade you to this duty. The first reasons by which I shall persuade you to this duty, are taken from the benefits of it: The second, from its difficulty: And the third, from its necessity, and the many obligations that are upon us for the performance of it.
### KIFUNGU CHA 1ARTICLE I
Ninapotazama mbele, na kuzingatia ni nini kazi hii, kwa baraka ya Mungu, ikisimamiwa vizuri, inaelekea kufanikisha, moyo wangu huruka kwa furaha. Kweli, ndugu zangu, mmeanza kazi yenye baraka kuu, ambayo dhamiri zenu wenyewe zaweza kufurahia, na parokia zenu zaweza kufurahia, na taifa laweza kufurahia, na mtoto ambaye bado hajazaliwa aweza kufurahia. Naam, maelfu na mamilioni, kwa kadiri tujuavyo, wanaweza kuwa na sababu ya kumbariki Mungu kwa ajili yake, tutakapokuwa tumemaliza mwendo wetu. Na ingawa ni shughuli yetu leo kujinyenyekeza kwa kuipuuza kwa muda mrefu hivyo, kama tunavyo sababu kubwa sana ya kufanya hivyo, hata hivyo matumaini yangu ya mafanikio yenye baraka ni makubwa hata yako tayari kuigeuza siku ya kufurahi.When I look before me, and consider what, through the blessing of God, this work, if well managed, is like to effect, it makes my heart leap for joy. Truly, brethren, you have begun a most blessed work, and such as your own consciences may rejoice in, and your parishes rejoice in, and the nation rejoice in, and the child that is yet unborn rejoice in. Yea, thousands and millions, for aught we know, may have cause to bless God for it, when we shall have finished our course. And though it is our business this day to humble ourselves for the neglect of it so long, as we have very great cause to do, yet the hopes of a blessed success are so great in me, that they are ready to turn it into a day of rejoicing.
Namshukuru Bwana kwamba nimeishi kuona siku kama hii, na kuwapo katika ahadi ya heshima kama hiyo ya watumishi wengi hivyo wa Kristo kwa kazi kama hii. Namshukuru Bwana, aliyewaheshimu ninyi wa wilaya hii kuwa waanzilishi na wawaamshaji wa taifa kwa wajibu huu. Si hoja ya mabishano, ambapo akili za watu zilizokasirika zingeweza kutafuta ugomvi nasi, wala si uvumbuzi mpya, ambapo wivu ungewashtaki ninyi kuwa wavumbuzi, au kiburi kingedharau kufuata, kwa sababu mlikuwa mmeongoza njia. La; ni wajibu unaojulikana vizuri. Ni usimamizi wa bidii zaidi na wenye matokeo zaidi wa kazi ya huduma tu. Si uvumbuzi mpya, bali ni urejesho tu wa kazi ya zamani ya huduma. Na kwa kuwa umejaa faida kwa Kanisa, nitahesabu baadhi ya faida mahususi tunazoweza kutumaini zitokane nao, ili mwonapo ubora wake, mpate kuuelekea zaidi, na kuchukia zaidi, kwa uzembe wowote au kushindwa kwenu, kuuvunja au kuuharibu. Kwa maana hakika yule aliye na nia za kweli za mhudumu wa Kristo atafurahia kuonekana kwa tumaini lolote zaidi la kufikia malengo ya huduma yake; na hakuna kitakachomkaribisha zaidi kuliko kile kitakachoendeleza shughuli ya maisha yake yenyewe. Kwamba kazi hii imeundwa kufanikisha hili, nitawaonyesha sasa kwa undani zaidi.I bless the Lord that I have lived to see such a day as this, and to be present at so solemn an engagement of so many servants of Christ to such a work. I bless the Lord, that hath honored you of this county to be the beginners and awakeners of the nation to this duty. It is not a controverted point, as to which the exasperated minds of men might pick quarrels with us, nor is it a new invention, as to which envy might charge you as innovators, or pride might scorn to follow, because you had led the way. No; it is a well-known duty. It is but the more diligent and effectual management of the ministerial work. It is not a new invention, but simply the restoration of the ancient ministerial work. And because it is so pregnant with advantages to the Church, I will enumerate some of the particular benefits which we may hope to result from it, that when you see the excellency of it, you may be the more set upon it, and the more loath, by any negligence or failing of yours, to frustrate or destroy it. For certainly he who hath the true intentions of a minister of Christ will rejoice in the appearance of any further hope of attaining the ends of his ministry; and nothing will be more welcome to him than that which will further the very business of his life. That this work is calculated to accomplish this, I shall now show you more particularly.
1. Itakuwa njia yenye matumaini makubwa ya uongofu wa nafsi; kwa maana inaunganisha mambo makuu yanayoendeleza zaidi lengo kama hilo.1. It will be a most hopeful means of the conversion of souls; for it unites those great things which most further such an end.
(1) Kwa upande wa maudhui yake; yahusu mambo ya lazima zaidi, kanuni au mambo ya msingi ya imani ya Kikristo.(1) As to the matter of it; it is about the most necessary things, the principles or essentials of the Christian faith.
(2) Kwa upande wa namna yake: itakuwa kwa mazungumzo ya faragha, ambapo tunaweza kupata fursa ya kuyaweka yote dhamirini na moyoni.(2) As to the manner of it: it will be by private conference, when we may have an opportunity to set all home to the conscience and the heart.
Kazi ya uongofu ina sehemu mbili: Kwanza, kuufahamisha uamuzi katika kanuni za msingi za dini; Pili, kubadilika kwa mapenzi kwa nguvu ya ukweli. Sasa katika kazi hii tunayo faida bora kabisa kwa yote mawili. Kwa kuwafahamisha akili zao, lazima iwe msaada bora kuwa na muhtasari wa Ukristo ukiwa umewekwa kwenye kumbukumbu zao. Na ingawa maneno matupu, yasiyoeleweka, hayatafanya badiliko, hata hivyo maneno yakiwa katika lugha wazi, yule aliye na maneno ana uwezekano mkubwa zaidi wa kuelewa maana na jambo kuliko mwingine. Kwa maana tunacho nini cha kutangaza mambo yasiyoonekana kwa wenyewe, ila maneno au ishara nyingine? Wale, basi, wanaodhihaki katekisimu zote kuwa taratibu zisizo na faida, wanaweza kujidhihaki wenyewe vizuri zaidi kwa kusema na kutumia umbo la maneno yao wenyewe kufahamisha akili zao kwa wengine. Kwa nini maneno yaliyoandikwa, yaliyo daima mbele ya macho yao, na kwenye kumbukumbu zao, yasiwafundishe, kama maneno ya muda mfupi ya mhubiri? "Maumbo haya ya maneno yenye afya" kwa hiyo, mbali na kutokuwa na faida, kama watu wengine wanavyodhani, ni ya matumizi ya kustaajabisha kwa wote. Zaidi ya hayo, tutakuwa na fursa, kwa mazungumzo ya binafsi, kujaribu ni kiasi gani wanaelewa katekisimu, na kuwaeleza tunaposonga; na kusisitiza mambo mahususi ambayo watu tunaowazungumzia wanahitaji kuyasikia zaidi. Mambo haya mawili yakiunganishwa — umbo la maneno yenye afya, pamoja na maelezo wazi — yaweza kufanya zaidi kuliko kila moja lingefanya peke yake.The work of conversion consisteth of two parts: First, the informing of the judgment in the essential principles of religion; Second, The change of the will by the efficacy of the truth. Now in this work we have the most excellent advantages for both. For the informing of their understandings, it must needs be an excellent help to have the sum of Christianity fixed in their memory. And though bare words, not understood, will make no change, yet, when the words are plain English, he that hath the words is far more likely to understand the meaning and matter than another. For what have we by which to make known things which are themselves invisible, but words or other signs? Those, therefore, who deride all catechisms as unprofitable forms, may better deride themselves for talking and using the form of their own words to make known their minds to others. Why may not written words, which are constantly before their eyes, and in their memories, instruct them, as well as the transient words of a preacher? These ‘forms of sound words’ are, therefore, so far from being unprofitable, as some persons imagine, that they are of admirable use to all. Besides, we shall have the opportunity, by personal conference, to try how far they understand the catechism, and to explain it to them as we go along; and to insist on those particulars which the persons we speak to have most need to hear. These two conjoined — a form of sound words, with a plain explication — may do more than either of them could do alone.
Zaidi ya hayo, tutakuwa na fursa bora ya kuweka kweli mioyoni mwao, tunapoweza kusema juu ya hitaji mahususi la kila mtu, na kumwambia mwenye dhambi, "Wewe ndiwe mtu huyo," na kutaja wazi hali yake mahususi; na kuweka kweli moyoni kwa ushawishi wa kirafiki. Kama kuna kitu duniani kinachoweza kuwafaidia, ni hiki. Wataelewa usemi wa kirafiki wale wasioelewa mahubiri; nao watakuwa na msaada mkubwa zaidi wa kuutumia kwao wenyewe. Zaidi ya hayo, mtasikia pingamizi zao, na kujua ni wapi Shetani ana faida zaidi juu yao, na hivyo mtaweza kuwaonyesha makosa yao, na kukanusha pingamizi zao, na kuwashawishi kwa matokeo zaidi. Tunaweza kuwaleta vizuri zaidi kwenye hoja, na kuwahimiza kufunua maazimio yao ya baadaye, na kuahidi matumizi ya njia na marekebisho, kuliko tungeweza vinginevyo. Tunahitaji ushahidi gani zaidi wa hili, kuliko uzoefu wetu wenyewe? Mara chache nashughulika na watu kwa makusudi katika jambo hili kuu, katika mazungumzo ya faragha, ya uzito, bali wanaondoka na hatia fulani zinazoonekana, na ahadi za utii mpya, kama si majuto ya ndani zaidi, na utambuzi wa hali yao.Moreover, we shall have the best opportunity to impress the truth upon their hearts, when we can speak to each individual’s particular necessity, and say to the sinner, ‘Thou art the man,’ and plainly mention his particular case; and set home the truth with familiar importunity. If any thing in the world is likely to do them good, it is this. They will understand a familiar speech, who understand not a sermon; and they will have far greater help for the application of it to themselves. Besides, you will hear their objections, and know where it is that Satan hath most advantage of them, and so may be able to show them their errors, and confute their objections, and more effectually convince them. We can better bring them to the point, and urge them to discover their resolutions for the future, and to promise the use of means and reformation, than otherwise we could do. What more proof need we of this, than our own experience? I seldom deal with men purposely on this great business, in private, serious conference, but they go away with some seeming convictions, and promises of new obedience, if not some deeper remorse, and sense of their condition.
Lo, ndugu zangu, pigo gani tunaloweza kuupiga ufalme wa giza, kwa kusimamia kazi hii kwa uaminifu na ustadi! Kama, basi, kuokoa nafsi, nafsi za majirani zenu, nafsi nyingi, kutoka taabuni ya milele, kuna thamani ya kazi yenu, inukeni na mfanye! Kama mngetaka kuwa baba wa wengi waliozaliwa mara ya pili, na "kuona matunda ya utungu wa nafsi zenu," na kuweza kusema mwishowe, "Mimi hapa, na watoto uliowapa" — inukeni na mfanye kazi hii yenye baraka! Kama ingefurahisha mioyo yenu kuona walioongoka kwenu miongoni mwa watakatifu katika utukufu, wakimsifu Mwana-Kondoo mbele ya kiti cha enzi; kama ingewafurahisha kuwaleta bila lawama na bila doa kwa Kristo, fuateni kwa bidii na moto fursa hii ya pekee mliyopewa. Kama kweli ninyi ni wahudumu wa Kristo, mtatamani kukamilishwa kwa mwili wake, na kukusanywa kwa wateule wake; nanyi "mtaona utungu wa kuzaa" hadi Kristo aumbwe ndani ya nafsi za watu wenu. Mtakumbatia fursa kama mavuno yenu yanavyotoa, na kama siku za jua katika mavuno ya mvua, ambazo si busara na haina udhuru kuwa mvivu ndani yake. Kama mna cheche ya huruma ya Kikristo ndani yenu, hakika itaonekana kuwa na thamani ya kazi yenu yote kuokoa "nafsi nyingi hivyo na mauti, na kufunika" "wingi mkubwa hivyo wa dhambi." Kama, basi, kweli ninyi ni watenda kazi pamoja na Kristo, anzeni kazi yake, wala msipuuze nafsi alizozifia. Lo, kumbukeni, mnapozungumza na wasioongoka, kwamba sasa mna fursa ya kuokoa nafsi, na kuwafurahisha malaika wa mbinguni, na kumfurahisha Kristo mwenyewe, kumtoa Shetani katika mwenye dhambi, na kuongeza familia ya Mungu! Na "tumaini lenu, au furaha yenu, au taji ya kujivunia" ni nini? Je, si watu wenu waliookoka "mbele za Bwana wetu Yesu Kristo wakati wa kuja kwake?" Naam, bila shaka "ninyi ni utukufu wetu na furaha yetu."O brethren, what a blow may we give to the kingdom of darkness, by the faithful and skillful managing of this work! If, then, the saving of souls, of your neighbours’ souls, of many souls, from everlasting misery, be worth your labor, up and be doing! If you would be the fathers of many that are born again, and would ‘see of the travail of your souls,’ and would be able to say at last, ‘Here am I, and the children whom thou hast given me’ — up and ply this blessed work! If it would do your heart good to see your converts among the saints in glory, and praising the Lamb before the throne; if it would rejoice you to present them blameless and spotless to Christ, prosecute with diligence and ardor this singular opportunity that is offered you. If you are ministers of Christ indeed, you will long for the perfecting of his body, and the gathering in of his elect; and you will ‘travail as in birth’ till Christ be formed in the souls of your people. You will embrace such opportunities as your harvest-time affords, and as the sunshine days in a rainy harvest, in which it is unreasonable and inexcusable to be idle. If you have a spark of Christian compassion in you, it will surely seem worth your utmost labor to save so many ‘souls from death, and to cover’ so great ‘a multitude of sins.’ If, then, you are indeed fellow-workers with Christ, set to his work, and neglect not the souls for whom he died. O remember, when you are talking with the unconverted, that now you have an opportunity to save a soul, and to rejoice the angels of heaven, and to rejoice Christ himself, to cast Satan out of a sinner, and to increase the family of God! And what is your ‘hope, or joy, or crown of rejoicing?’ Is it not your saved people ‘in the presence of Christ Jesus at his coming?’ Yes, doubtless ‘they are your glory and your joy.’
2. Itaendeleza kwa kiasi kikubwa ujenzi wenye utaratibu wa wale walioongoka, na kuwathibitisha katika imani. Inaweka kazi yetu yote hatarini, au angalau inaizuia sana, tusipoifanya kwa utaratibu unaofaa. Mnawezaje kujenga, kama kwanza hamkuweka msingi mzuri? au mnawezaje kuweka jiwe la juu, huku sehemu za kati zikipuuzwa? "Neema hairuki," kama asili isivyoruka. Daraja la pili la kweli za Kikristo linategemea la kwanza kiasi kwamba haliwezi kamwe kujifunzwa vizuri mpaka la kwanza limejifunzwa. Hii ndiyo inayowafanya wengi kufanya kazi bure kiasi hicho; "daima wanajifunza, bila kuweza kamwe kuufikia ujuzi wa kweli," kwa sababu wangetaka kusoma kabla ya kujifunza kuunganisha herufi, au kuzijua herufi zao. Hii ndiyo inayowafanya wengi kuanguka: wanatikiswa na kila upepo wa jaribu, kwa sababu hawakuimarishwa vizuri katika kanuni za msingi za dini. Hizi misingi ndizo lazima ziwaongoze watu kwenye kweli zaidi; ndizo wanazopaswa kujenga yote juu yake; ndizo zinazopaswa kuendesha neema zao zote, na kuhuisha wajibu wao wote; ndizo zinazopaswa kuwaimarisha dhidi ya majaribu. Yeye asiyezijua, hajui kitu; yeye azijuaye vizuri, anajua kiasi cha kutosha kumfanya awe na heri; na yeye azijuaye vizuri kuliko wote, ndiye Mkristo bora na mwenye ufahamu zaidi. Watu wacha Mungu kuliko wote katika makusanyiko yenu, kwa hiyo, wataona inafaa kazi yao kujifunza maneno hasa ya katekisimu. Kama, basi, mngependa kuwajenga kwa usalama, na kuwathibitisha kwa uthabiti, kuweni na bidii katika kazi hii.2. It will essentially promote the orderly building up of those who are converted, and the establishment of them in the faith. It hazardeth our whole work, or at least much hindereth it, if we do it not in the proper order. How can you build, if you first not lay a good foundation or how can you set on the top-stone, while the middle parts are neglected? ‘Grace makes no leaps,’ any more than nature. The second order of Christian truths have such a dependence upon the first, that they can never be well learned till the first are learned. This makes many labor so much in vain; they are ‘ever learning, but never come to the knowledge of the truth,’ because they would read before they learn to spell, or to know their letters. This makes so many fall away: they are shaken with every wind of temptation, because they were not well settled in the fundamental principles of religion. It is these fundamentals that must lead men to further truths; it is these they must build all upon; it is these that must actuate all their graces, and animate all their duties; it is these that must fortify them against temptations. He that knows not these, knows nothing; he that knows them well, doth know so much as will make him happy; and he that knows them best, is the best and most understanding Christian. The most godly people, therefore, in your congregations, will find it worth their labor to learn the very words of a catechism. If, then, you would safely edify them, and firmly establish them, be diligent in this work.
3. Itafanya kuhubiri kwetu hadharani kueleweke vizuri zaidi na kuthaminiwa. Mkishawafundisha kanuni, watayaelewa vizuri zaidi yote mnayosema. Watatambua mnachokusudia, mara tu wanapofahamu mambo makuu. Hii huandaa akili zao, na hufungua njia ya mioyo yao; ilhali bila hii, mnaweza kupoteza kazi yenu nyingi; na kadiri mnavyotumia taabu zaidi katika maandalizi sahihi, ndivyo mnavyoweza kufanya mema kidogo. Kama hamtaki, basi, kupoteza kazi yenu ya hadharani, hakikisheni mko waaminifu katika kazi hii ya faragha.3. It will make our public preaching better understood and regarded. When you have instructed them in the principles, they will the better understand all you say. They will perceive what you drive at, when they are once acquainted with the main points. This prepareth their minds, and openeth a way to their hearts; whereas, without this, you may lose the most of your labor; and the more pains you take in accurate preparation, the less good you may do. As you would not, therefore, lose your public labor, see that you be faithful in this private work.
4. Kwa njia hii, mtafahamiana na watu wenu, na kwa hilo mtashinda mapenzi yao. Kukosekana kwa hili, kwa wale walio na makusanyiko mengi mno, ni kizuizi kikubwa cha mafanikio ya kazi zetu. Kwa umbali na kutofahamiana, makosa mengi kati ya wahudumu na watu huchochewa; ilhali kwa upande mwingine, kufahamiana kutaelekea kuzaa mapenzi yanayoweza kufungua masikio yao kwa mafundisho zaidi. Zaidi ya hayo, tukifahamiana nao, watatiwa moyo kutufungulia mashaka yao na kushughulika nasi kwa uhuru. Lakini mhudumu asipowajua watu wake, au akiwa mgeni kwao kama kwamba hawajui, ni lazima iwe kizuizi kikubwa cha kufanya wema wowote miongoni mwao.4. By means of it, you will come to be familiar with your people, and may thereby win their affections. The want of this, with those who have very numerous congregations, is a great impediment to the success of our labors. By distance and unacquaintedness, abundance of mistakes between ministers and people are fomented; while, on the other hand, familiarity will tend to beget those affections which may open their ears to further instruction. Besides, when we are familiar with them, they will be encouraged to open their doubts to us and deal freely with us. But when a minister knows not his people, or is as strange to them as if he did not know them, it must be a great hindrance to his doing any good among them.
5. Kwa njia hii, tutafahamu vizuri zaidi hali ya kiroho ya kila mtu, na hivyo tutajua vizuri zaidi jinsi ya kuwalinda. Tutajua vizuri zaidi jinsi ya kuwahubiria na kujiendesha kwao, tukijua tabia yao, na pingamizi zao kuu, na hivyo wanachohitaji kusikia zaidi. Tutajua vizuri zaidi tunapaswa "kuwa na wivu juu yao kwa wivu wa kimungu," na ni majaribu gani ya kuwalinda zaidi dhidi yake. Tutajua vizuri zaidi jinsi ya kuwaombolezea, na kufurahi pamoja nao, na kuwaombea. Kwa maana kama vile yule atakayejiombea kwa usahihi lazima ajue mahitaji yake na magonjwa ya moyo wake, ndivyo yule atakayewaombea wengine kwa usahihi anapaswa kujua yao kadiri iwezekanavyo.5. By means of it, we shall come to be better acquainted with each person’s spiritual state, and so the better know how to watch over them. We shall know better how to preach to them, and carry ourselves to them, when we know their temper, and their chief objections, and so what they have most need to hear. We shall know better wherein to be ‘jealous over them with a godly jealousy,’ and what temptations to guard them most against. We shall know better how to lament for them, and to rejoice with them, and to pray for them. For as he that will pray rightly for himself must know his own wants, and the diseases of his own heart, so he that will pray rightly for others, should know theirs as far as possible.
6. Kwa njia ya jaribio hili na kufahamiana na hali ya watu wetu, tutasaidiwa sana katika kuwakubali kwenye sakramenti. Ingawa sina shaka mhudumu anaweza kuwataka watu wake wamjie wakati wowote unaofaa, kutoa hesabu ya imani yao na maendeleo, na kupokea mafundisho, na kwa hiyo anaweza kufanya hivyo kama maandalizi ya Meza ya Bwana, hata hivyo kwa sababu wahudumu wameweka mkazo wa uchunguzi huo juu ya ulazima tu wa kufaa kwa agizo hilo, wala si juu ya wajibu wao wa kawaida wa kuona hali na maendeleo ya kila mshiriki wa kundi lao nyakati zote zinazofaa, na juu ya wajibu wa watu kujitiisha kwa uongozi na mafundisho ya wachungaji wao nyakati zote, wamesababisha watu kugombana kwa ujinga na uchunguzi wao. Sasa, kwa njia hii tutagundua kufaa kwao au kutofaa kwao, kwa njia isiyo na pingamizi; na kwa njia yenye matokeo zaidi kuliko kwa uchunguzi wa sehemu tu kabla ya kukubaliwa kwenye meza ya Bwana.6. By means of this trial and acquaintance with our people’s state we shall be much assisted in the admission of them to the sacraments. Though I doubt not a minister may require his people to come to him at any convenient season, to give an account of their faith and proficiency, and to receive instruction, and therefore he may do it as a preparation for the Lord’s supper, yet because ministers have laid the stress of that examination upon the mere necessity of fitness for that ordinance, and not upon their common duty to see the state and proficiency of each member of their flock at all fit seasons, and upon the people’s duty to submit to the guidance and instruction of their pastors at all times, they have occasioned people ignorantly to quarrel with their examinations. Now, by this course we shall discover their fitness or unfitness, in a way that is unexceptionable; and in a way far more effectual than by some partial examination of them before they are admitted to the Lord’s table.
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10. Itarahisisha sana kazi ya huduma katika vizazi vijavyo. Desturi, kama nilivyosema hapo awali, ndiyo inayoongoza sana umati; na wale wanaovunja kwanza desturi ya kuharibu, lazima wabebe pigo la hasira yao. Sasa, mtu fulani lazima afanye hivi. Kama sisi hatufanyi, itaangukia wafuasi wetu; na tunawezaje kutarajia kwamba watakuwa jasiri zaidi, na wenye azimio, na waaminifu kuliko sisi? Ni sisi tuliyeona hukumu nzito za Bwana, na kumsikia akishitaki kwa moto na upanga juu ya nchi. Ni sisi tuliyekuwa wenyewe katika tanuru, na tunapaswa kuwa tuliosafishwa zaidi. Ni sisi tulio na wajibu wa kina zaidi kwa viapo na maagano, kwa uokoaji wa ajabu, uzoefu, na rehema za kila aina. Na kama bado tunarudi nyuma na kugeuza migongo, na kuthibitika kuwa na mioyo ya uongo, kwa nini tutarajie bora kutoka kwao, ambao hawajasukumwa na mijeledi kama sisi, wala kuvutwa na kamba hizo? Lakini, kama watathibitika kuwa bora kuliko sisi, chuki ileile na upinzani utawapata ambao sisi tunaukwepa, na kwa ongezeko fulani, kwa sababu ya kupuuza kwetu; kwa maana watu watawaambia kwamba sisi, watangulizi wao, hatukufanya mambo kama hayo. Lakini tukivunja barafu sasa kwa ajili ya wanaotufuata, nafsi zao zitatubariki, na majina yetu yatakuwa mapenzi yao, nao watahisi matunda ya furaha ya kazi yetu kila siku ya huduma yao; watu watakapojitiisha kwa hiari kwa mafundisho yao ya faragha na uchunguzi, naam, na nidhamu pia, kwa sababu sisi tumewajulisha, na kuondoa chuki, na kuvunja desturi mbaya ambayo watangulizi wetu walikuwa sababu yake. Hivyo twaweza kufanya mengi kwa kuokoa maelfu ya nafsi, katika vizazi vyote vijavyo, na pia katika kizazi cha sasa tunachoishi.10. It will exceedingly facilitate the ministerial work in succeeding generations. Custom, as I said before, is the thing that sways much with the multitude; and they who first break a destructive custom, must bear the brunt of their indignation. Now, somebody must do this. If we do it not, it will lie upon our successors; and how can we expect that they will be more hardy, and resolute, and faithful than we? It is we that have seen the heavy judgments of the Lord, and heard him pleading by fire and sword with the land. It is we that have been ourselves in the furnace, and should be the most refined. It is we that are most deeply obliged by oaths and covenants, by wonderful deliverances, experiences, and mercies of all sorts. And if we yet flinch and turn our backs, and prove false-hearted, why should we expect better from them, that have not been driven by such scourges as we, nor drawn by such cords? But, if they do prove better than we, the same odium and opposition must befall them which we avoid, and that with some increase, because of our neglect; for the people will tell them that we, their predecessors did no such things. But if we would now break the ice for them that follow us, their souls will bless us, and our names will be dear to them, and they will feel the happy fruits of our labor every day of their ministry; when the people shall willingly submit to their private instructions and examinations, yea, and to discipline too, because we have acquainted them with it, and removed the prejudice, and broken the evil custom which our predecessors had been the cause of. Thus we may do much to the saving of many thousand souls, in all ages to come, as well as in the present age in which we live.
11. Itachangia sana katika kupanga vizuri familia, na kutumia vizuri Sabato. Tukisha kuwapata wakuu wa familia wakubali kwamba kila siku ya Bwana watawachunguza watoto wao na watumishi, na kuwafanya warudie katekisimu fulani na vifungu vya Maandiko, hili litawapa kazi yenye faida zaidi; ilhali wengi wao wangekuwa wavivu au wenye kazi mbaya vinginevyo. Wakuu wengi wa familia, wanaojua kidogo wao wenyewe, wanaweza bado kuletwa kufanya hivi kwa wengine, na kwa njia hii hata wanaweza kujifundisha wenyewe.11. It will much conduce to the better ordering of families, and the better spending of the Sabbath. When we have once got the masters of families to undertake that they will, every Lord’s day, examine their children and servants, and make them repeat some catechism and passages of Scripture, this will find them most profitable employment; whereas many of them would otherwise be idle or ill-employed. Many masters, who know little themselves, may yet be brought to do this for others, and in this way they may even teach themselves.
12. Itawafaa wahudumu wengi, walio wepesi mno kuwa wavivu, na kutumia vibaya wakati wao katika mazungumzo yasiyo ya lazima, shughuli, safari, au burudani. Itawaonyesha kwamba hawana wakati wa kuupoteza kwa mambo hayo; na hivyo, wanapokuwa wameshughulika na kazi nyingi za dharura za hali ya juu hivyo, itakuwa tiba bora ya uvivu wote huo, na kupoteza wakati. Zaidi ya hayo, itakata kashfa ile inayofuata kwa kawaida jambo hilo; kwa kuwa watu wako tayari kusema, Mhudumu kama huyo anaweza kutumia wakati wake kucheza mpira, au michezo mingine, au mazungumzo ya bure; na kwa nini sisi tusifanye hivyo kama yeye? Sote tuiendee kwa bidii sehemu hii ya kazi yetu, kisha tuone ni wakati gani tunaoweza kuwa nao wa kuishi bila kazi, au kwa njia ya anasa, au kupenda dunia, kama tunaweza.12. It will do good to many ministers, who are too apt to be idle, and to mis-spend their time in unnecessary discourse, business, journeys, or recreations. It will let them see that they have no time to spare for such things; and thus, when they are engaged in so much pressing employment of so high a nature, it will be the best cure for all that idleness, and loss of time. Besides, it will cut off that scandal, which usually followeth thereupon; for people are apt to say, Such a minister can spend his time at bowls, or other sports, or vain discourse; and why may not we do so as well as he? Let us all set diligently to this part of our work, and then see what time we can find to spare to live idly, or in a way of voluptuousness, or worldliness, if we can.
13. Itazaa faida nyingi za kibinafsi kwetu wenyewe. Itasaidia sana kuuzima uharibifu wetu, na kutumia na kuongeza neema zetu. Itaipa dhamiri zetu amani nyingi, na kutufariji maisha yetu ya zamani yatakapokaguliwa.13. It will be productive of many personal benefits to ourselves. It will do much to subdue our own corruptions, and to exercise and increase our own graces. It will afford much peace to our consciences, and comfort us when our past lives come to be reviewed.
Kuwa sana katika kuwachochea wengine kwenye toba na kufikiria mambo ya mbinguni kwaweza kufanya mengi kuyachochea ndani yetu wenyewe. Kupinga dhambi ya wengine, na kuwashirikisha dhidi yake, na kuwaelekeza kuishinda, kutafanya mengi kutuaibisha tuiache yetu wenyewe; na dhamiri haitaturuhusu kuishi katika lile tunalojisumbua sana kuwavuta wengine watoke ndani yake. Hata shughuli yetu ya daima kwa Mungu, na kuishughulisha akili zetu na ndimi zetu dhidi ya dhambi, na kwa ajili ya Kristo na utakatifu, itafanya mengi kushinda mielekeo yetu ya mwili, kwa kuua moja kwa moja, na kwa kugeuza, ikiacha mawazo yetu bila nafasi wala wakati wa shughuli yao ya zamani. Mazoezi yote makali ya watawa na wafungwa wa upweke, wanaojitoa kwa ukimya usio na faida, na wanaodhani kujiokoa kwa kupuuza kuonyesha huruma kwa wengine, hayatafanya karibu hata kiasi hicho katika kazi ya kweli ya kuua dhambi, kama bidii hii yenye matunda kwa ajili ya Kristo.To be much in provoking others to repentance and heavenly-mindedness may do much to excite them in ourselves. To cry down the sin of others, and engage them against it, and direct them to overcome it, will do much to shame us out of our own; and conscience will scarcely suffer us to live in that which we make so much ado to draw others from. Even our constant employment for God, and busying our minds and tongues against sin, and for Christ and holiness, will do much to overcome our fleshly inclinations, both by direct mortification, and by diversion, leaving our fancies no room nor time for their old employment. All the austerities of monks and hermits, who addict themselves to unprofitable solitude, and who think to save themselves by neglecting to show compassion to others, will not do near so much in the true work of mortification, as this fruitful diligence for Christ.
14. Itakuwa faida fulani kwamba kwa njia hii tutajiondoa sisi na watu wetu kwenye mabishano ya bure, na kutumia utunzaji na bidii yetu katika mambo madogo ya dini, ambayo kwa uchache yanaelekea kujenga kiroho. Wakati sisi tumeshughulika kufundisha, na wao kujifunza, kweli za msingi za injili, tutaelekeza akili zetu na ndimi zetu, na kuwa na nafasi ndogo ya mambo ya chini; na hivyo itaponya mabishano na ugomvi mwingi kati ya wahudumu na watu. Kwa maana tunafanya yale tusiyoyahitaji na tusiyopaswa kuyafanya, kwa sababu hatutaki kujiingiza kwa bidii kufanya yale tunayoyahitaji na tunayopaswa kufanya.14. It will be some benefit, that by this means we shall take off ourselves and our people from vain controversies, and from expending our care and zeal on the lesser matters of religion, which least tend to their spiritual edification. While we are taken up in teaching, and they in learning the fundamental truths of the gospel, we shall divert our minds and tongues, and have less room for lower things; and so it will cure much wranglings and contentions between ministers and people. For we do that which we need not and should not, because we will not fall diligently to do that which we need and should.
15. Na kisha kwa upana wa faida zilizotajwa: Lengo la kazi hii ni, kurekebisha na kuokoa watu wote katika parokia zetu mbalimbali. Kwa maana hatutamwacha mtu yeyote atakayekubali kufundishwa; na ingawa hatuwezi kutumaini kwamba kila mtu mmoja mmoja atarekebishwa na kuokolewa kwa hilo, hata hivyo tuna sababu ya kutumaini kwamba, kama vile jaribio ni la wote, ndivyo mafanikio yatakavyokuwa ya jumla na mapana zaidi kuliko tuliyoyaona hadi sasa katika kazi zetu nyingine. Nina hakika, ni mfano zaidi wa roho, na agizo, na matoleo ya injili, inayotutaka kumhubiri Kristo kwa kila kiumbe, na kuahidi uzima kwa kila mtu, akiukubali kwa kuamini. Kama Mungu alitaka watu wote waokolewe, na kuufikia ujuzi wa kweli, (yaani, kama Mtawala na Mfadhili wa ulimwengu, amejidhihirisha kuwa tayari kuwaokoa watu wote, wakitaka wenyewe, ingawa wateule wake pia atawafanya wawe tayari,) basi hakika yatufaa kutoa wokovu kwa watu wote, na kujitahidi kuwaleta kwenye ujuzi wa kweli. Na, kama Kristo "alionja mauti kwa ajili ya kila mtu," yafaa tuhubiri kifo chake kwa kila mtu. Kazi hii ina lengo bora zaidi kuliko mazungumzo yetu ya bahati na mtu mmoja mmoja mara kwa mara. Na nimeona kwamba katika mazungumzo hayo ya bahati watu hujiridhisha kwa kuwa wamesema maneno mema fulani, lakini mara chache huweka jambo wazi na kwa ukaribu, kuwashawishi watu juu ya dhambi na taabu na rehema; kama katika kazi hii iliyopangwa kwa makusudi tuna uwezekano mkubwa wa kufanya hivyo.15. And then for the extent of the aforesaid benefits: The design of this work is, the reforming and saving of all the people in our several parishes. For we shall not leave out any man that will submit to be instructed; and though we can scarcely hope that every individual will be reformed and saved by it, yet have we reason to hope, that as the attempt is universal, so the success will be more general and extensive than we have hitherto seen of our other labors. Sure I am, it is most like to the spirit, and precept, and offers of the gospel, which requireth us to preach Christ to every creature, and promiseth life to every man, if he will accept it by believing. If God would have all men to be saved, and to come to the knowledge of the truth, (that is, as Rector and Benefactor of the world, he hath manifested himself willing to save all men, if they be willing themselves, though his elect he will also make willing,) then surely it beseems us to offer salvation unto all men, and to endeavor to bring them to the knowledge of the truth. And, if Christ ‘tasted death for every man,’ it is meet we should preach his death to every man. This work hath a more excellent design, than our accidental conferences with now and then a particular person. And I have observed, that in such occasional discourses men satisfy themselves with having spoken some good words, but seldom set plainly and closely home the matter, to convince men of sin and misery and mercy; as in this purposely appointed work we are more like to do.
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17. Mwisho, Wajibu tunaoupendekeza sasa una uzito na ubora mkubwa hata sehemu kuu ya marekebisho ya Kanisa iliyobaki kuhusu njia imo ndani yake; na lazima iwe njia kuu ya kujibu hukumu, rehema, maombi, ahadi, gharama, juhudi, na damu ya taifa; na bila hii haitafanyika; malengo ya haya yote hayatafikiwa vizuri kamwe; marekebisho ya maana hayatatimizwa kamwe; Kanisa litaendelea kuwa chini; maslahi ya Kristo yatapuuzwa sana; na Mungu ataendelea kuwa na ugomvi na nchi, na hasa na huduma iliyo na hatia ya kina zaidi.17. Lastly, Of so great weight and excellency is the duty which we are now recommending, that the chief part of Church reformation that is behind as to means consisteth in it; and it must be the chief means to answer the judgments, the mercies, the prayers, the promises, the cost, the endeavors, and the blood of the nation; and without this it will not be done; the ends of all these will never be well attained; a reformation to purpose will never be wrought; the Church will be still low; the interest of Christ will be much neglected; and God will still have a controversy with the land, and, above all, with the ministry that have been deepest in the guilt.
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### KIFUNGU CHA 2ARTICLE 2
Baada ya kuwaonyesha daraja la kwanza la sababu, zilizotokana na faida za kazi, nafika kwenye aina ya pili, zilizochukuliwa kutoka kwenye ugumu. Hizi zikichukuliwa peke yake, nakiri zingeweza kuwa vikwazo vya moyo kuliko sababu; lakini zikichukuliwa pamoja na zile zilizotangulia na zinazofuata, hali ni tofauti kabisa: kwa maana ugumu lazima uchochee bidii zaidi katika kazi ya lazima.Having stated to you the first class of reasons, drawn from the benefits of the work, I come to the second sort, which are taken from the difficulties. If these, indeed, were taken alone, I confess they might be rather discouragements than motives; but taking them with those that go before and follow, the case is far otherwise: for difficulties must excite to greater diligence in a necessary work.
Na ugumu tutaupata mwingi, katika sisi wenyewe na katika watu wetu; lakini kwa kuwa ni mambo dhahiri hivyo, uzoefu wenu hautawaachia nafasi ya kutilia shaka, nitayapitia kwa maneno machache.And difficulties we shall find many, both in ourselves and in our people; but because they are things so obvious, that your experience will leave you no room to doubt of them, I shall pass them over in a few words.
1. Na nitaje ugumu ulioko ndani yetu wenyewe.1. Let me notice the difficulties in ourselves.
(1) Ndani yetu mna ububu na uvivu mwingi, hata haitakuwa rahisi kutufanya tuwe waaminifu katika kazi ngumu hivyo. Kama mvivu kitandani, ajuaye anapaswa kuamka, lakini huchelewa na angelala kadiri awezavyo, ndivyo tunavyofanya kwa wajibu ambao asili zetu zilizoharibika hazipendi. Hili litatuweka katika kutumia nguvu zetu zote. Uvivu mtupu utafunga mikono ya wengi.(1) In ourselves there is much dulness and laziness, so that it will not be easy to get us to be faithful in so hard a work. Like a sluggard in bed, that knows he should rise, and yet delayeth and would lie as long as he can, so do we by duties to which our corrupt natures are averse. This will put us to the use of all our powers. Mere sloth will tie the hands of many.
(2) Tunayo tabia ya chini ya kuwapendeza watu, itakayotufanya kuwaacha watu waangamie ili tusipoteze upendo wao, na kuwaacha waende kuzimu kimya kimya, tusije tukawakasirisha kwa kutafuta wokovu wao: nasi tuko tayari kuthubutu kutopendeza Mungu, na kuhatarisha taabu ya milele ya watu wetu, kuliko kujivutia chuki yao. Ugonjwa huu lazima upingwe kwa bidii.(2) We have a base man-pleasing disposition, which will make us let men perish lest we lose their love, and let them go quietly to hell, lest we should make them angry with us for seeking their salvation: and we are ready to venture on the displeasure of God, and risk the everlasting misery of our people, rather than draw on ourselves their ill-will. This distemper must be diligently resisted.
(3) Wengi wetu pia tuna aibu ya kipumbavu, inayotufanya kuwa nyuma kuanza nao, na kusema nao waziwazi. Tuna unyenyekevu mwingi, kwa kweli, hata tunaona haya kusema kwa ajili ya Kristo, au kumpinga ibilisi, au kuokoa nafsi, wakati huo huo tukiwa na aibu kidogo kwa kazi za aibu.(3) Many of us have also a foolish bashfulness, which makes us backward to begin with them, and to speak plainly to them. We are so modest, forsooth, that we blush to speak for Christ, or to contradict the devil, or to save a soul, while, at the same time, we are less ashamed of shameful works.
(4) Tuna mwili hata tunavutwa na maslahi yetu ya kimwili kuwa si waaminifu katika kazi ya Kristo, tusije tukapunguza mapato yetu, au kujiletea matatizo, au kuwaweka watu dhidi yetu, au mambo kama hayo. Mambo haya yote yahitaji bidii ili kuyapinga.(4) We are so carnal that we are drawn by our fleshly interests to be unfaithful in the work of Christ, lest we should lessen our income, or bring trouble upon ourselves, or set people against us, or such like. All these things require diligence in order to resist them.
(5) Tu dhaifu hivyo katika imani, hata hili ni kizuizi kikubwa kuliko vyote. Kutoka hapo, tunapopaswa kumshambulia mtu kwa uongofu wake kwa nguvu zetu zote, kama hakuna misukosuko ya kutokuamini ndani yetu, kama kuna mbingu na kuzimu, hata hivyo kuziamini ni dhaifu hata hakuwezi kuchochea ndani yetu bidii ya kweli, thabiti, ya daima, hata mwendo wetu wote utakuwa dhaifu, kwa sababu chemchemi ya imani ni dhaifu. Lo, wahudumu wanahitaji nini, kwa ajili yao wenyewe na kazi yao, kuiangalia imani yao vizuri, hasa kwamba kukubali kwao ukweli wa Maandiko, juu ya furaha na mateso ya uzima ujao, kuwe na afya na uhai.(5) We are so weak in the faith, that this is the greatest impediment of all. Hence it is, that when we should set upon a man for his conversion with all our might, if there be not the stirrings of unbelief within us, whether there be a heaven and a hell, yet at least the belief of them is so feeble, that it will hardly excite in us a kindly, resolute, constant zeal, so that our whole motion will be but weak, because the spring of faith is so weak. O what need, therefore, have ministers for themselves and their work, to look well to their faith, especially that their assent to the truth of Scripture, about the joys and torments of the life to come, be sound and lively.
(6) Mwisho, Kwa kawaida tunayo kiasi kikubwa cha kutokuwa na ustadi na kutofaa kwa kazi hii. Ole! ni wachache jinsi gani wajuao kushughulika na mtu mjinga, wa kidunia, kwa uongofu wake! Kuingia ndani yake na kumshinda; kufananisha usemi wetu na hali yake na tabia yake; kuchagua mada zinazofaa zaidi, na kuzifuata kwa mchanganyiko mtakatifu wa uzito, na hofu, na upendo, na upole, na mivuto ya kiinjili — lo! ni nani anayefaa kwa jambo kama hilo? Nakiri kwa uzito, naona, kwa uzoefu, ni jambo gumu kuzungumza vizuri na mtu wa kimwili kama huyo, kwa ajili ya mabadiliko yake, kama kuhubiri mahubiri kama tuyahubiriyo kwa kawaida, kama si zaidi sana. Ugumu huu wote ndani yetu wenyewe upaswa kutuamsha kwa azimio takatifu, maandalizi, na bidii, ili tusishindwe nao, na kuzuiwa kutoka kwa kazi au ndani yake.(6) Lastly, We have commonly a great deal of unskilfulness and unfitness for this work. Alas! how few know how to deal with an ignorant, worldly man, for his conversion! To get within him and win upon him; to suit our speech to his condition and temper; to choose the meetest subjects, and follow them with a holy mixture of seriousness, and terror, and love, and meekness, and evangelical allurements — oh! who is fit for such a thing? I profess seriously, it seems to me, by experience, as hard a matter to confer aright with such a carnal person, in order to his change, as to preach such sermons as ordinarily we do, if not much more. All these difficulties in ourselves should awaken us to holy resolution, preparation, and diligence, that we may not be overcome by them, and hindered from or in the work.
2. Baada ya kutaja ugumu huu ndani yetu wenyewe, nitataja sasa baadhi tutakaokutana nao kwa watu wetu.2. Having noticed these difficulties in ourselves, I shall now mention some which we shall meet with in our people.
(1) Wengi wao watakuwa wakaidi wasiotaka kufundishwa; na kudharau kuja kwetu, kama wao ni wazuri mno kufanyiwa katekesi, au wazee mno kujifunza, isipokuwa tushughulike nao kwa hekima hadharani na faraghani, na kujitahidi, kwa nguvu ya hoja, na uwezo wa upendo, kushinda ukaidi wao.(1) Many of them will be obstinately unwilling to be taught; and scorn to come to us, as being too good to be catechized, or too old to learn, unless we deal wisely with them in public and private, and study, by the force of reason, and the power of love, to conquer their perverseness.
(2) Wengi walio tayari ni wazito hivyo, hata hawawezi kujifunza ukurasa mmoja wa katekisimu kwa muda mrefu, na kwa hiyo watakaa mbali, kwa kuona aibu ya ujinga wao, isipokuwa tuwe na hekima na bidii ya kuwatia moyo.(2) Many that are willing are so dull, that they can scarcely learn a leaf of a catechism in a long time, and therefore they will keep away, as ashamed of their ignorance, unless we are wise and diligent to encourage them.
(3) Na wanapokuja, ujinga na kutoelewa kwa wengi ni mkubwa hata mtaona ni jambo gumu sana kuwafanya wawaelewe; hata kama hamna ustadi wenye heri wa kufanya mambo yawe wazi, mtawaacha wajinga kama hapo awali.(3) And when they do come, so great is the ignorance and unapprehensiveness of many, that you will find it a very hard matter to get them to understand you; so that if you have not the happy art of making things plain, you will leave them as ignorant as before.
(4) Na bado ngumu zaidi mtaona kufanya mambo yaingie mioyoni mwao, na kuyaweka kwenye dhamiri zao kiasi cha kuzaa badiliko lile la wokovu, ambalo ndilo lengo letu kuu, na bila hilo kazi yetu imepotea. Lo, moyo mgumu, wa kimwili, ni gogo gani, mwamba gani! Jinsi gani utakavyopinga kwa nguvu ushawishi wenye nguvu zaidi, na kusikia habari za uzima wa milele au kifo kama jambo la kitu! Kama, basi, hamna uzito mkuu, na shauku, na maudhui yenye nguvu, na ufaafu wa kujieleza, mnaweza kutarajia mema gani. Na mnapokuwa mmefanya yote, Roho wa neema lazima afanye kazi. Lakini kama vile Mungu na watu kwa kawaida huchagua vyombo vinavyofaa asili ya kazi au lengo, ndivyo Roho wa hekima, uzima, na utakatifu kwa kawaida hafanyi kazi kwa vyombo vya kipumbavu, vilivyokufa, vya kimwili, bali kwa ushawishi wa nuru na uzima na usafi unaofanana naye zaidi, na kazi itakayotendeka kwa hilo.(4) And yet harder will you find it to work things upon their hearts, and to set them so home to their consciences, as to produce that saving change, which is our grand aim, and without which our labor is lost. Oh what a block, what a rock, is a hardened, carnal heart! How strongly will it resist the most powerful persuasions, and hear of everlasting life or death, as a thing of nought! If, therefore, you have not great seriousness, and fervency, and powerful matter, and fitness of expression, what good can you expect. And when you have done all, the Spirit of grace must do the work. But as God and men usually choose instruments suitable to the nature of the work or end, so the Spirit of wisdom, life, and holiness doth not usually work by foolish, dead, carnal instruments, but by such persuasions of light and life and purity as are likest to itself, and to the work that is to be wrought thereby.
(5) Mwisho, Mkiisha kufanya hisia fulani zinazotamanika mioyoni mwao, kama hamtawaangalia, na kuwatunza kwa uangalifu wa pekee, mioyo yao itarudi upesi kwenye ugumu wake wa zamani, na wenzao wa zamani na majaribu yataharibu yote tena. Kwa ufupi, ugumu wote wa kazi ya uongofu, mnaouzoea kuwajulisha watu wenu, uko mbele yetu katika kazi yetu ya sasa.(5) Lastly, When you have made some desirable impressions on their hearts, if you look not after them, and have a special care of them, their hearts will soon return to their former hardness, and their old companions and temptations will destroy all again. In short, all the difficulties of the work of conversion, which you use to acquaint your people with, are before us in our present work.
### KIFUNGU CHA 3ARTICLE 3
Aina ya tatu ya sababu imetolewa kutokana na ulazima wa kazi. Kwa maana kama isingekuwa ya lazima, wavivu wangeweza kukatishwa tamaa badala ya kuchochewa na ugumu ulioelezwa sasa. Lakini kwa kuwa nimekuwa mrefu kuliko nilivyokusudia, nitawapa dokezo fupi tu la baadhi ya misingi ya jumla ya ulazima huu.The third sort of motives are drawn from the necessity of the work. For if it were not necessary, the slothful might be discouraged rather than excited by the difficulties now mentioned. But because I have already been longer than I intended, I shall give you only a brief hint of some of the general grounds of this necessity.
1. Wajibu huu ni wa lazima kwa utukufu wa Mungu. Kama vile kila Mkristo anavyoishi kwa utukufu wa Mungu, kama lengo lake, ndivyo atakavyochukua kwa furaha njia itakayoutangaza zaidi kwa matokeo. Kwa maana ni mtu gani asiyetaka kufikia malengo yake? Lo, ndugu zangu, kama tungeweza kuanzisha kazi hii katika parokia zote za Uingereza, na kuwafanya watu wetu wajitiishe kwayo, kisha tuifuatilie wenyewe kwa ustadi na kwa bidii, ni utukufu gani ungewekwa juu ya uso wa taifa, na ni utukufu gani, kwa njia hiyo, ungemrudia Mungu! Kama ujinga wetu wa kawaida ungefukuzwa hivyo, na ubatili wetu na uvivu wetu ukageuzwa kuwa kujifunza njia ya uzima, na kila duka na kila nyumba ikashughulika kujifunza Maandiko na katekisimu, na kusema juu ya Neno na kazi za Mungu, ni furaha gani Mungu angekuwa nayo katika miji yetu na nchi yetu! Angekaa hata katika makao yetu, na kuyafanya furaha yake. Ni utukufu wa Kristo unaong'aa katika watakatifu wake, na utukufu wao wote ni utukufu wake. Kile, basi, kinachowaheshimu, kwa idadi au kwa ubora, kinamheshimu yeye. Je, utukufu wa Kristo hautaonyeshwa kwa ajabu katika Yerusalemu Mpya, utakaposhuka kutoka mbinguni kwa fahari na adhama yote inayoelezwa katika Kitabu cha Ufunuo? Kama, basi, tunaweza kuongeza idadi au nguvu ya watakatifu, kwa hilo tutaongeza utukufu wa Mfalme wa watakatifu; kwa maana atakuwa na utumishi na sifa pale kulipokuwa na kutotii na kutoheshimiwa. Kristo pia ataheshimiwa katika matunda ya damu yake iliyomwagika, na Roho wa neema katika matunda ya kazi zake. Na je, malengo muhimu kama haya hayahitaji tutumie njia kwa bidii?1. This duty is necessary for the glory of God. As every Christian liveth to the glory of God, as his end, so will he gladly take that course which will most effectually promote it. For what man would not attain his ends? O brethren, if we could set this work on foot in all the parishes of England, and get our people to submit to it, and then prosecute it skilfully and zealously ourselves, what a glory would it put upon the face of the nation, and what glory would, by means of it, redound to God! If our common ignorance were thus banished, and our vanity and idleness turned into the study of the way of life, and every shop and every house were busied in learning the Scriptures and catechisms, and speaking of the Word and works of God, what pleasure would God take in our cities and country! He would even dwell in our habitations, and make them his delight. It is the glory of Christ that shineth in his saints, and all their glory is his glory. That, therefore, which honoureth them, in number or excellency, honoureth him. Will not the glory of Christ be wonderfully displayed in the New Jerusalem, when it shall descend from heaven in all that splendor and magnificence with which it is described in the Book of Revelation? If, therefore, we can increase the number or strength of the saints, we shall thereby increase the glory of the King of saints; for he will have service and praise where before he had disobedience and dishonor. Christ will also be honored in the fruits of his blood shed, and the Spirit of grace in the fruit of his operations. And do not such important ends as these require that we use the means with diligence?
[…][…]
2. Wajibu huu ni wa lazima kwa ustawi wa watu wetu. Ndugu zangu, je, mnaweza kuwatazama watu wenu wenye taabu kwa imani, na msione wakiwaita kwa msaada? Hakuna mwenye dhambi ambaye hali yake hampaswi kuihurumia kiasi cha kuwa tayari kumsaidia kwa gharama kubwa zaidi ya hii. Je, mnaweza kuwaona, kama yule mtu aliyejeruhiwa njiani, na kupita bila huruma? Je, mnaweza kuwasikia wakiwalilia, kama mtu wa Makedonia kwa Paulo, katika maono, "Njoo utusaidie," na bado kukataa msaada wenu? Je, mmekabidhiwa dhamana ya hospitali, ambapo mmoja ananyong'onyea kona moja, na mwingine anaugua kona nyingine, na analia, "Lo, nisaidie, nihurumie kwa ajili ya Bwana!" na ambapo wa tatu ana kichaa kikali, na angejiangamiza na kuwaangamiza ninyi; nanyi bado mtakaa bila kazi na kukataa msaada wenu? Kama inaweza kusemwa juu ya yule asiyewasaidia watu miili yao, zaidi sana juu ya yule asiyewasaidia watu nafsi zao, "Mtu akiwa na riziki za dunia hii, akamwona ndugu yake ana uhitaji, naye akamfungia huruma zake, upendo wa Mungu wakaaje ndani yake?" Ninyi si wanyama wa namna hiyo, watu wenye mioyo migumu hivyo, hamtamhurumia mwenye ukoma; mtamhurumia mtu aliye uchi, aliyefungwa, au aliyeachwa; mtamhurumia yule anayeteswa na maumivu makali au ugonjwa; na je, hamtamhurumia mwenye dhambi mjinga, mwenye moyo mgumu? Je, hamtamhurumia yule atakayetengwa na uwepo wa Bwana, na kuwa chini ya ghadhabu yake isiyo na tiba, kama toba ya kikamilifu isiyomzuia upesi? Lo, moyo gani ni ule usiohurumia mtu kama huyo! Nitauitaje moyo wa mtu kama huyo? Moyo wa jiwe, mwamba kabisa au almasi; moyo wa chui; au zaidi moyo wa asiyeamini: kwa maana hakika kama angeamini taabu ya wasiotubu, haiwezekani kwamba asimhurumie. Je, mnaweza kuwaambia watu mimbarini kwamba hakika watahukumiwa, isipokuwa watubu, na bado msiwe na huruma kwao mnapowatangazia hatari kama hiyo? Na kama mnawahurumia, je, hamtafanya hivi kwa ajili ya wokovu wao?2. This duty is necessary to the welfare of our people. Brethren, can you look believingly on your miserable people, and not perceive them calling to you for help? There is not a sinner whose case you should not so far compassionate, as to be willing to relieve them at a much dearer rate than this comes to. Can you see them, as the wounded man by the way, and unmercifully pass by? Can you hear them cry to you, as the man of Macedonia to Paul, in vision, ‘Come and help us,’ and yet refuse your help? Are you intrusted with the charge of an hospital, where one languisheth in one corner, and another groaneth in another, and crieth out, ‘Oh, help me, pity me for the Lord’s sake!’ and where a third is raging mad, and would destroy himself and you; and yet will you sit idle and refuse your help. If it may be said of him that relieveth not men’s bodies, how much more of him that relieveth not men’s souls, ‘If he see his brother have need, and shut up his bowels of compassion from him, how dwelleth the love of God in him?’ You are not such monsters, such hard-hearted men, but you will pity a leper; you will pity the naked, the imprisoned, or the desolate; you will pity him that is tormented with grievous pain or sickness; and will you not pity an ignorant, hard-hearted sinner will you not pity one that must be shut out from the presence of the Lord, and lie under his remediless wrath, if thorough repentance speedily prevent it not? Oh what a heart is it that will not pity such a one! What shall I call the heart of such a man? A heart of stone, a very rock or adamant; the heart of a tiger; or rather the heart of an infidel: for surely if he believed the misery of the impenitent, it is not possible but he should take pity on him. Can you tell men in the pulpit that they shall certainly be damned, except they repent, and yet have no pity on them when you have proclaimed to them such a danger? And if you pity them, will you not do this much for their salvation?
[…][…]
3. Wajibu huu ni wa lazima kwa ustawi wenu wenyewe, kama vile wa watu wenu. Hii ni kazi yenu, ambayo, pamoja na nyingine, mtahukumiwa kwayo. Hamwezi kuokolewa bila bidii na uaminifu wa kihuduma, kuliko wao au ninyi mnavyoweza kuokolewa bila bidii na uaminifu wa Kikristo. Kama, basi, hamwajali wengine, wajalini angalau ninyi wenyewe. Lo, ni jambo la kutisha jinsi gani kujibu kwa kupuuza dhamana kama hiyo! na ni dhambi gani mbaya zaidi kuliko kusaliti nafsi? Je, onyo hilo halifanyi mtetemeke — "Usipomwonya mwovu kuiacha njia yake, mwovu huyo atakufa katika uovu wake; lakini damu yake nitaitaka mkononi mwako?" Naogopa, la, sina shaka, kwamba siku ipo karibu ambayo wahudumu wasio waaminifu watatamani wasingewahi kuijua dhamana ya nafsi; bali kwamba wangekuwa wachoma makaa, au wafagiaji, au mafundi wa kutengeneza vyungu, kuliko wachungaji wa kundi la Kristo, wakati, mbali na dhambi zao zote nyingine, watakuwa na damu ya nafsi nyingi hivyo za kujibia. Lo, ndugu zangu, kifo chetu, kama cha watu wetu, kiko karibu, na kinatisha kwa mchungaji asiye mwaminifu kama kwa yeyote. Tunapoona kwamba kufa lazima tufe, na hakuna tiba; kwamba hakuna akili, wala elimu, wala makofi ya watu, yanayoweza kuzuia pigo, au kuchelewesha wakati; bali, tupende tusipende, nafsi zetu lazima ziende, tena kwenda ulimwengu ambao hatukuwahi kuuona, ambapo watu wetu na maslahi yetu ya kidunia hayatazingatiwa; lo, basi, dhamiri safi, inayoweza kusema, 'Sikuishi kwa ajili yangu mwenyewe bali kwa Kristo; sikuiacha taabu yangu; sikuficha talanta zangu; sikuficha taabu ya watu, wala njia ya kupona kwao.' Lo, enyi mabwana, basi tuutumie wakati tulio nao, na tufanye kazi ingali mchana; "kwa maana usiku unakuja, ambapo hakuna awezaye kufanya kazi." Hii ni siku yetu pia; na kwa kuwatendea wengine mema, ni lazima tujitendee sisi wenyewe mema. Kama mngetaka kujiandaa kwa kifo cha faraja, na thawabu kuu na tukufu, mavuno yako mbele yenu. Jifungeni viuno vya akili zenu, na jiendesheni kama wanaume, ili mmalize siku zenu kwa maneno haya ya ushindi: "Nimepigana vita vilivyo vizuri, nimemaliza mwendo, nimeilinda imani: tangu sasa nimewekewa taji ya haki, ambayo Bwana, Hakimu mwenye haki, atanipa siku ile." Kama mngetaka kubarikiwa pamoja na wale wanaokufa katika Bwana, fanyeni kazi sasa, ili mstarehe kutoka kazi zenu wakati ule, na mfanye kazi ambazo mngetamani zifuate nyuma yenu, wala si zile zitakazothibitika kuwa hofu yenu mtakapozikagua.3. This duty is necessary to your own welfare, as well as to your people’s. This is your work, according to which, among others, you shall be judged. You can no more be saved without ministerial diligence and fidelity, than they or you can be saved without Christian diligence and fidelity. If, therefore, you care not for others, care at least for yourselves. Oh what a dreadful thing is it to answer for the neglect of such a charge! and what sin more heinous than the betraying of souls? Doth not that threatening make you tremble — ‘If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thy hand?’ I am afraid, nay, I have no doubt, that the day is near when unfaithful ministers will wish that they had never known the charge of souls; but that they had rather been colliers, or sweeps, or tinkers, than pastors of Christ’s flock, when, besides all the rest of their sins, they shall have the blood of so many souls to answer for. O brethren, our death, as well as our people’s, is at hand, and it is as terrible to an unfaithful pastor as to any. When we see that die we must, and that there is no remedy; that no wit, nor learning, nor popular applause, can avert the stroke, or delay the time; but, willing or unwilling, our souls must be gone, and that into a world which we never saw, where our persons and our worldly interest will not be respected; oh, then for a clear conscience, that can say, ‘I lived not to myself but to Christ; I spared not my pains; I hid not my talents; I concealed not men’s misery, nor the way of their recovery.’ O sirs, let us therefore take time while we have it, and work while it is day; ‘for the night cometh, when no man can work.’ This is our day too; and by doing good to others, we must do good to ourselves. If you would prepare for a comfortable death, and a great and glorious reward, the harvest is before you. Gird up the loins of your minds, and quit yourselves like men, that you may end your days with these triumphant words: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give unto me in that day.’ If you would be blessed with those that die in the Lord, labor now, that you may rest from your labors then, and do such works as you would wish should follow you, and not such as will prove your terror in the review.
### KIFUNGU CHA 4ARTICLE 4
Baada ya kupata sababu nyingi na zenye nguvu hivi za kutusukuma kwa kazi hii, nitazitumia sasa zaidi kwa unyenyekevu wetu na kuamshwa kwetu.Having found so many and so powerful reasons to move us to this work, I shall now apply them further for our humiliation and excitation.
1. Tuna sababu gani ya kuvuja damu mbele za Bwana leo, kwamba tumepuuza kazi kubwa na njema hivyo kwa muda mrefu hivyo; kwamba tumekuwa wahudumu wa injili miaka mingi hivyo, na kufanya kidogo hivyo kwa mafundisho ya kibinafsi na mazungumzo kwa ajili ya kuokoa nafsi za watu! Kama tungeanza shughuli hii mapema, ni nani ajuaye ni nafsi ngapi zingeletwa kwa Kristo, na jinsi gani makusanyiko yetu yangekuwa na furaha zaidi? Na kwa nini tusingeweza kuifanya mapema kama sasa? Nakiri, kulikuwa na vikwazo vingi katika njia yetu, na bado vipo, na vitakuwapo wakati kuna ibilisi wa kujaribu, na moyo ulioharibika wa mwanadamu wa kupinga nuru: lakini kama kizuizi kikubwa zaidi kisingekuwa ndani yetu wenyewe, yaani ndani ya giza letu, na uzito wetu, na kutokuwa tayari kwa wajibu, na kugawanyika kwetu na kutofaa kuungana kwa kazi ya Mungu, sioni isipokuwa mengi yangeweza kufanyika kabla ya hii. Tulikuwa na Mungu yuleyule wa kutuamuru, na viumbe vilevile vya taabu vya huruma, na uhuru uleule kutoka kwa watawala kama sasa tulio nao. Tumetenda dhambi, wala hatuna udhuru wa haki kwa dhambi yetu; na dhambi ni kubwa hivyo, kwa sababu wajibu ni mkubwa hivyo, hata tunapaswa kuogopa kutoa udhuru wowote. Mungu wa rehema atusamehe, na huduma yote ya Uingereza, wala asilaze juu yetu hili wala upuuzi wowote wa huduma yetu! Lo, laiti angeufunika uasi wetu wote, na, kwa damu ya agano la milele, kuosha hatia yetu ya damu ya nafsi; ili Mchungaji Mkuu atakapotokea, tuweze kusimama mbele zake kwa amani, wala tusihukumiwe kwa kutawanya kundi lake. Na lo, laiti angeweka kando ugomvi wake alio nao dhidi ya wachungaji wa Kanisa lake, wala asiwatendee vibaya zaidi kwa ajili yetu, wala asiruhusu wachimbaji chini au wanaoudhi kuwatawanya, kama walivyoruhusu kondoo wake kutawanywa; na kwamba asitujali kidogo kama tulivyojali nafsi za watu; wala kudhani wokovu wake ni mwema mno kwetu, kama tulivyodhani kazi yetu na mateso yetu ni mengi mno kwa wokovu wa watu!1. What cause have we to bleed before the Lord this day, that we have neglected so great and good a work so long; that we have been ministers of the gospel so many years, and done so little by personal instruction and conference for the saving of men’s souls! If we had but set about this business sooner, who knows how many souls might have been brought to Christ, and how much happier our congregations might have been? And why might we not have done it sooner as well as now? I confess, there were many impediments in our way, and so there are still, and will be while there is a devil to tempt, and a corrupt heart in man to resist the light: but if the greatest impediment had not been in ourselves, even in our own darkness, and dulness, and indisposedness to duty, and our dividedness and unaptness to close for the work of God, I see not but much might have been done before this. We had the same God to command us, and the same miserable objects of compassion, and the same liberty from governors as now we have. We have sinned, and have no just excuse for our sin; and the sin is so great, because the duty is so great, that we should be afraid of pleading any excuse. The God of mercy forgive us, and all the ministry of England, and lay not this or any of our ministerial negligences to our charge! Oh that he would cover all our unfaithfulness, and, by the blood of the everlasting covenant, wash away our guilt of the blood of souls; that when the chief Shepherd shall appear, we may stand before him in peace, and may not be condemned for the scattering of his flock. And oh that he would put up his controversy, which he hath against the pastors of his Church, and not deal the worse with them for our sakes, nor suffer underminers or persecutors to scatter them, as they have suffered his sheep to be scattered; and that he will not care as little for us, as we have done for the souls of men; nor think his salvation too good for us, as we have thought our labor and sufferings too much for men’s salvation!
[…][…]
Na sasa, ndugu zangu, kazi iko mbele yenu. Katika mafundisho haya ya kibinafsi ya kundi lote, kama katika kuhubiri hadharani, ndipo ilipo. Wengine wamefanya sehemu yao, na kubeba mzigo wao, na sasa inafika yenu. Mnaweza kuona kwa urahisi jinsi jambo kuu lilivyo mikononi mwenu, na wangapi watakaodhulumiwa kwa kushindwa kwenu wajibu wenu, na kiasi gani kitakachopotea kwa kuiepuka kazi yenu. Kama kazi yenu ina thamani zaidi kuliko nafsi za watu, na damu ya Kristo, basi kaeni tu, wala msiwatafute wajinga wala wasiomcha Mungu; fuateni raha zenu au shughuli za dunia, au pumzikeni; msiwachukize wenye dhambi, wala mwili wenu wenyewe, bali waacheni majirani zenu wazame au waogelee; na, kama kuhubiri hadharani hakutawaokoa, waacheni waangamie. Lakini, kama hali ni tofauti kabisa, ingekuwa bora kwenu kujiangalia.And now, brethren, the work is before you. In these personal instructions of all the flock, as well as in public preaching, doth it consist. Others have done their part, and borne their burden, and now comes in yours. You may easily see how great a matter lies upon your hands, and how many will be wronged by your failing of your duty, and how much will be lost by the sparing of your labor. If your labor be more worth than the souls of men, and than the blood of Christ, then sit still, and look not after the ignorant or the ungodly; follow your own pleasure or worldly business, or take your ease; displease not sinners, nor your own flesh, but let your neighbors sink or swim; and, if public preaching will not save them, let them perish. But, if the case be far otherwise, you had best look about you.
5. Maelekezo ya Kulifundisha Kundi5. Directions for Instructing the Flock
Richard Baxter, The Reformed Pastor (1656; toleo la Edinburgh, 1829), sehemu ya 3, maelekezo: jinsi ya kuwaleta watu wakubali mafundisho ya kibinafsi (Kifungu cha 1) na jinsi ya kushughulika nao katika kazi yenyewe (Kifungu cha 2), hadi mwisho wa tasnifu. Imefupishwa kwa kuacha aya kamili, zilizowekwa alama […]. Chanzo cha msingi; tafsiri zilizomo ni za mwandishi.Richard Baxter, The Reformed Pastor (1656; Edinburgh edition, 1829), part 3, the directions: how to bring people to submit to personal instruction (Article 1) and how to deal with them in the work itself (Article 2), to the close of the treatise. Abridged by whole paragraphs, marked […]. Primary source; the interpretations are the author’s.
Maelezo ya CTS: "Kanuni ya imani" (creed) ni Kanuni ya Imani ya Mitume, na "decalogue" ni Amri Kumi. Hotuba za mfano za Baxter ni vielelezo, si maandishi ya kufuata neno kwa neno. Ushauri fulani wa kivitendo, kama vile jinsi mazungumzo ya faragha yanavyopaswa kupangwa au maneno yake kuhusu makosa ya kawaida ya wanaume na wanawake, huakisi desturi na dhana za Uingereza ya karne ya kumi na saba; wanafunzi wapime kwa uangalifu katika mazingira yao wenyewe.CTS note: The “creed” is the Apostles’ Creed and the “decalogue” is the Ten Commandments. Baxter’s sample speeches are models, not scripts. Some practical counsels, such as how private conversations should be arranged or his remarks about the typical faults of men and women, reflect the customs and assumptions of seventeenth-century England; students should weigh them with care in their own setting.
Kazi iliyo mbele yetu ni kubwa hivyo hata ni huruma elfu kwamba iharibiwe katika kuzaliwa, na kuangamia mikononi mwetu. Na ingawa najua tunashughulika na kizazi kigumu, na kwamba haiko katika uwezo wa yeyote kati yetu kubadilisha moyo wa kimwili bila kazi yenye nguvu ya Roho Mtakatifu; hata hivyo ni kawaida sana kwa Mungu kufanya kazi kwa njia, na kubariki juhudi sahihi za watumishi wake, hata siwezi kuogopa kwamba mambo makuu yatatimizwa, na pigo la ajabu litapigwa kwa ufalme wa giza kwa kazi hii, kama haitaharibika kwa kosa la wahudumu wenyewe. Hatari kuu hutokana na ukosefu ama wa bidii, ama wa ustadi. Kuhusu la kwanza, nimesema mengi tayari. Kuhusu la pili, najua sana kutokuwa na ustadi kwangu mwenyewe, hata siko mbali na kudhani kwamba nafaa kutoa maelekezo kwa yeyote ila kwa vijana zaidi na wasio na uzoefu miongoni mwa huduma; na kwa hiyo, natarajia haki hii katika tafsiri yenu ya ninayosema, kwamba mtadhani sasa nasema na hao tu. Lakini bado nitasema kitu, wala sitapita sehemu hii kwa kimya, kwa sababu idadi ya wale ni kubwa hivyo; nami nahofia kwamba ustawi wa Kanisa na taifa unategemea sana usimamizi sahihi wa kazi hii.It is so great a work which we have before us, that it is a thousand pities it should be destroyed in the birth, and perish in our hands. And though I know that we have a knotty generation to deal with, and that it is past the power of any of us to change a carnal heart without the effectual operation of the Holy Ghost; yet it is so usual with God to work by means, and to bless the right endeavors of his servants, that I cannot fear but great things will be accomplished, and a wonderful blow will be given to the kingdom of darkness by this work, if it do not miscarry through the fault of the ministers themselves. The main danger arises from the want either of diligence, or of skill. Of the former, I have spoken much already. As to the latter, I am so conscious of my own unskilfulness, that I am far from imagining that I am fit to give directions to any but the younger and more inexperienced of the ministry; and, therefore, I expect so much justice in your interpretation of what I say, as that you will suppose me now to speak to none but such. But yet something I shall say, and not pass over this part in silence, because the number of such is so great; and I am apprehensive that the welfare of the Church and nation doth so much depend on the right management of this work.
Mambo mnayopaswa kuyashughulikia ni haya mawili:The points as to which you need to be solicitous, are these two:
1. Kuwaleta watu wenu wakubali mwendo huu wa katekesi ya faragha au mafundisho; kwa maana, kama hawataki kuja kwenu, au kuwaruhusu mje kwao, wanaweza kupokea wema gani?1. To bring your people to submit to this course of private catechizing or instruction; for, if they will not come to you, or allow you to come to them, what good can they receive?
2. Kufanya kazi kwa njia itakayoelekea zaidi mafanikio yake.2. To do the work in such a way as will most tend to the success of it.
### KIFUNGU CHA 1ARTICLE 1
Nitawapa kwanza maelekezo kadhaa ya kuwaleta watu wenu wakubali mwendo huu wa katekesi na mafundisho.I am first to give you some directions for bringing your people to submit to this course of catechizing and instruction.
1. Njia kuu ya yote ni hii, kwamba mhudumu ajiendeshe katika mwenendo wa jumla wa maisha yake na huduma yake kiasi cha kuwashawishi watu wake juu ya uwezo wake, unyofu wake, na upendo wake usio wa unafiki kwao. Kwa maana, wakimdhania kuwa mjinga, watadharau mafundisho yake, na kujidhania wenye hekima kama yeye; na wakimdhania kuwa mwenye kujitafutia, au mnafiki, na asiyemaanisha asemalo, watashuku yote anayosema na kuwafanyia, wala hawatamjali. Lakini wakishawishika kwamba anaelewa afanyalo, na kuwa na mawazo ya juu juu ya uwezo wake, watamheshimu, na kwa urahisi zaidi kuinama kwa shauri lake; na wakishawishika juu ya unyofu wake, watashuku kidogo zaidi mapendekezo yake; na wanapotambua kwamba hakusudii malengo yake binafsi, bali mema yao tu, watashawishika naye kwa urahisi zaidi. Na kwa kuwa wale ninaowaandikia wanadhaniwa kuwa si wahudumu wenye uwezo zaidi, na kwa hiyo wanaweza kukata tamaa ya kuheshimiwa kwa karama zao, ningewaambia, mna haja zaidi ya kusoma na kufanya kazi kwa ajili ya kuongezeka kwao; na kile mnachokosa katika uwezo lazima kijazwe kwa sifa nyingine, ndipo shauri lenu laweza kufanikiwa kama la wengine.1. The chief means of all is this, for a minister so to conduct himself in the general course of his life and ministry, as to convince his people of his ability, sincerity, and unfeigned love to them. For if they take him to be ignorant, they will despise his teaching, and think themselves as wise as he; and if they think him self-seeking, or hypocritical, and one that doth not mean as he saith, they will suspect all he says and does for them, and will not regard him. Whereas, if they are convinced that he understandeth what he doth, and have high thoughts of his abilities, they will reverence him, and the more easily stoop to his advice; and when they are persuaded of his uprightness, they will the less suspect his motions; and when they perceive that he intendeth no private ends of his own, but merely their good, they will the more readily be persuaded by him. And because those to whom I write are supposed to be none of the ablest ministers, and may therefore despair of being reverenced for their parts, I would say to them, you have the more need to study and labor for their increase; and that which you want in ability, must be made up in other qualifications, and then your advice may be as successful as others.
Kama wahudumu wangeridhika kununua nafasi katika mapenzi ya watu wao kwa gharama ya juu zaidi kwa miili yao wenyewe, na kujishusha kwao, na kuwa wa kirafiki, na wenye mapenzi, na wenye busara katika mwenendo wao, na kuzidi, kwa kadiri ya uwezo wao, katika kazi njema, wangeweza kufanya mengi zaidi na watu wao kuliko wanavyofanya kwa kawaida; si kwamba tunapaswa kujali sana nafasi ndani yao kwa ajili yetu wenyewe, bali ili tuweze zaidi kuendeleza maslahi ya Kristo, na kuendeleza wokovu wao. Kama si kwa ajili yao wenyewe, isingekuwa jambo kubwa kama wanatupenda au wanatuchukia; lakini ni kamanda gani awezaye kufanya huduma kubwa na jeshi linalomchukia? Na tunawezaje kudhani kwamba watalijali shauri letu sana, huku wakiwachukia au kuwadharau watu wanaowapa? Fanyeni kazi, basi, kwa nafasi ya kutosha katika makadirio na mapenzi ya watu wenu, ndipo mtaweza kushinda vizuri zaidi nao. Lakini labda wengine watasema, Mhudumu afanye nini anapogundua kwamba amepoteza mapenzi ya watu wake? Kwa hili najibu, Kama ni watu waovu hivyo, wasiomchukia kwa udhaifu wowote, au mwenendo mbaya wake, bali kwa kujitahidi mema yao tu, na wangemchukia mwingine yeyote atakayetimiza wajibu wake; basi lazima kwa subira na upole aendelee "kuwafundisha wale wanaojipinga wenyewe, labda Mungu atawapa toba ya kuukiri ukweli." Lakini kama ni kwa sababu ya udhaifu wake wowote, au tofauti juu ya maoni madogo, au chuki dhidi ya mtu wake, kwanza ajaribu kuondoa chuki kwa njia zote halali; na kama hawezi, awaambie, "Si kwa ajili yangu mwenyewe, bali kwa ajili yenu ninafanya kazi; na kwa hiyo, kwa kuwa hamtaki kulitii Neno kutoka kwangu, nataka mkubali mwingine ambaye anaweza kuwafanyia wema ule ambao mimi siwezi," kisha awaache, na ajaribu kama mtu mwingine hawafai zaidi, na yeye kufaa watu wengine. Kwa maana mtu mwungwana hawezi kukaa kwa shida na watu kinyume na mapenzi yao; na mtu mnyofu hawezi hata kidogo, kwa faida yoyote yake, kubaki mahali ambapo anaelekea kuwa hana faida, na kuzuia wema ambao wangeweza kupokea kutoka kwa mtu mwingine, aliye na faida ya nafasi kubwa zaidi katika mapenzi na heshima yao. 2. Tukidhani maandalizi haya ya jumla, jambo linalofuata kufanywa ni kutumia njia zenye matokeo zaidi kuwashawishi juu ya faida na ulazima wa mwendo huu kwa nafsi zao wenyewe. Njia ya kupata ridhaa ya watu kwa chochote mnachopendekeza, ni kuthibitisha kwamba ni chema na chenye faida kwao. Kwa hiyo mnapaswa kuwahubiria mahubiri ya nguvu ya kushawishi kwa lengo hili mapema, na kuwaonyesha faida na ulazima wa ujuzi wa kweli za Mungu kwa jumla, na wa kujua kanuni za kwanza kwa namna ya pekee; na kwamba wazee wana wajibu na haja ileile kama wengine, na kwa njia fulani zaidi sana: k.m. kutoka Waebrania 5:12: "Maana, ingawa kwa sababu ya muda mnapaswa kuwa walimu, mnahitaji tena mtu wa kuwafundisha tena mafundisho ya kwanza ya maneno ya Mungu; mmekuwa kama watu wanaohitaji maziwa, wala si chakula kigumu," ambayo yatupa mambo mengi ya kuzingatia yanayofaa kusudi letu la sasa:If ministers were content to purchase an interest in the affections of their people at the dearest rates to their own flesh, and would condescend to them, and be familiar, and affectionate, and prudent in their carriage, and abound, according to their ability, in good works, they might do much more with their people than ordinarily they do; not that we should much regard an interest in them for our own sakes, but that we may be more capable of promoting the interest of Christ, and of furthering their salvation. Were it not for their own sakes, it were no great matter whether they love or hate us; but what commander can do any great service with an army that hates him? And how can we think that they will much regard our counsel, while they abhor or disregard the persons that give it them? Labour, therefore, for some competent interest in the estimation and affection of your people, and then you may the better prevail with them. But perhaps some will say, What should a minister do who finds he hath lost the affections of his people? To this I answer, If they be so vile a people, that they hate him not for any weakness, or misconduct of his, but merely for endeavoring their good, and would hate any other that should do his duty; then must he with patience and meekness continue to ‘instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledgment of the truth.’ But if it be on account of any weakness of his, or difference about lesser opinions, or prejudice against his own person, let him first try to remove the prejudice by all lawful means; and if he cannot, let him say to them, ‘It is not for myself, but for you that I labor; and therefore, seeing that you will not obey the Word from me, I desire that you will agree to accept of some other that may do you that good which I cannot,’ and so leave them, and try whether another man may not be fitter for them, and he fitter for another people. For an ingenuous man can hardly stay with a people against their wills; and a sincere man can still more hardly, for any benefit of his own, remain in a place where he is like to be unprofitable, and to hinder the good which they might receive from another man, who hath the advantage of a greater interest in their affection and esteem. 2. Supposing this general preparation, the next thing to be done is, to use the most effectual means to convince them of the benefit and necessity of this course to their own souls. The way to win the consent of people to anything that you propose, is to prove that it is good and profitable for them. You must therefore preach to them some powerful convincing sermons to this purpose before hand, and show them the benefit and necessity of the knowledge of divine truths in general, and of knowing the first principles in particular; and that the aged have the same duty and need as others, and in some respects much more: e. g. from Hebrews 5:12: ‘For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk and not of strong meat,’ which affordeth us many observations suitable to our present object:
Kama vile,As,
(1) Kwamba maneno ya Mungu lazima yawe masomo ya mtu.(1) That God’s oracles must be a man’s lessons.
(2) Wahudumu lazima wafundishe haya, na watu lazima wajifunze kutoka kwao.(2) Ministers must teach these, and people must learn them from them.
(3) Maneno ya Mungu yana kanuni za msingi, ambazo wote wanaotaka kuokoka lazima wazijue.(3) The oracles of God have some fundamental principles, which all must know who wish to be saved.
(4) Kanuni hizi lazima zijifunzwe kwanza: hiyo ndiyo mpangilio sahihi.(4) These principles must be first learned: that is the right order.
(5) Yaweza kutarajiwa kwa busara kwamba watu wastawi katika maarifa, kulingana na njia za mafundisho walizo nazo; na wasipofanya hivyo, ni dhambi yao kuu.(5) It may be reasonably expected that people should thrive in knowledge, according to the means of instruction which they possess; and if they do not, it is their great sin.
(6) Kama yeyote ameishi muda mrefu katika kanisa, chini ya njia za maarifa, na bado hajui kanuni hizi za kwanza, wanahitaji kufundishwa bado, hata wawe wazee kiasi gani.(6) If any have lived long in the church, under the means of knowledge, and yet are ignorant of these first principles, they have need to be yet taught them, how old soever they may be.
Haya yote ni wazi kutoka kwenye andiko; ambapo tunapata fursa nzuri, kwa hoja nyingi za wazi za kushawishi, kuwaonyesha: Kwanza, Ulazima wa kuyajua maneno ya Mungu. Pili, Na hasa zaidi ulazima wa kujua kanuni za msingi. Tatu, Na hasa kwa wazee, ambao wamepoteza muda mwingi hivyo kwa dhambi, na wameahidi muda mrefu kutubu watakapokuwa wazee; ambao wanapaswa kuwa walimu wa vijana, na ambao ujinga wao ni dhambi mara mbili na aibu; ambao sasa wana muda mchache sana wa kujifunza, na wako karibu na kifo na hukumu; na ambao wana nafsi za kuokoa au kupoteza kama wengine. Wathibitishieni jinsi isivyowezekana kwenda njia ya kwenda mbinguni bila kuijua, wakati kuna ugumu na adui wengi njiani; na wakati watu hawawezi kufanya shughuli zao za kidunia bila maarifa, wala kujifunza ufundi bila uanafunzi. Wathibitishieni ni upinzani gani kuwa Mkristo, na bado kukataa kujifunza; kwa maana Mkristo ni nini ila mwanafunzi wa Kristo? Na anawezaje kuwa mwanafunzi wa Kristo, yule anayekataa kufundishwa naye? Na yule anayekataa kufundishwa na wahudumu wake, anakataa kufundishwa naye; kwa kuwa Kristo hatashuka tena kutoka mbinguni kuwafundisha kwa kinywa chake mwenyewe, bali ameweka wahudumu wake kuendesha shule na kuwafundisha chini yake. Kusema, basi, kwamba hawatafundishwa na wahudumu wake, ni kusema hawatafundishwa na Kristo; na hiyo ni kusema hawatakuwa wanafunzi wake, au sio Wakristo.All this is plain from the text; whence we have a fair opportunity, by many clear convincing reasons, to show them: First, The necessity of knowing God’s oracles. Secondly, And more especially of knowing the fundamental principles. Thirdly, And particularly for the aged, who have sinfully lost so much time already, and have so long promised to repent when they were old; who should be teachers of the young, and whose ignorance is a double sin and shame; who have now so little time in which to learn, and are so near to death and judgment; and who have souls to save or lose as well as others. Convince them how impossible it is to go the way to heaven without knowing it, when there are so many difficulties and enemies in the way; and when men cannot do their worldly business without knowledge, nor learn a trade without an apprenticeship. Convince them what a contradiction it is to be a Christian, and yet to refuse to learn; for what is a Christian but a disciple of Christ? And how can he be a disciple of Christ, that refuseth to be taught by him? And he that refuseth to be taught by his ministers, refuseth to be taught by him; for Christ will not come down from heaven again to teach them by his own mouth, but hath appointed his ministers to keep school and teach them under him. To say, therefore, that they will not be taught by his ministers, is to say, they will not be taught by Christ; and that is to say, they will not be his disciples, or no Christians.
Wafanyeni waelewe kwamba si jambo la hiari la uvumbuzi wetu na kuwawekea sisi wenyewe; bali kwamba lazima imewekwa juu yetu, na kwamba tusipomtazama kila mshiriki wa kundi kwa kadiri ya uwezo wetu, wanaweza kuangamia katika uovu wao; lakini damu yao itadaiwa mkononi mwetu. Waonyesheni kwamba ni Mungu, wala si sisi, aliyebuni na kuweka kazi hiyo; na kwa hiyo wanamlaumu Mungu zaidi kuliko sisi kwa kuilaumu. Waulizeni, je, wangekuwa wakatili kwa mhudumu wao kiasi cha kutaka atupe nafsi yake mwenyewe, kwa kujua na kwa makusudi, kwa hofu ya kuwasumbua kwa kujaribu kuzuia hukumu yao? Wajulisheni kikamilifu asili ya huduma na hitaji la Kanisa kwayo; jinsi inavyojumuisha kufundisha na kuongoza kundi lote; na kwamba, kama lazima waje kusanyikoni, kama wanafunzi shuleni, ndivyo lazima waridhike kutoa hesabu ya waliyojifunza, na kufundishwa zaidi, mtu kwa mtu. Wajulisheni mwelekeo huu una nini kwa wokovu wao, utakuwa uboreshaji wa faida gani wa wakati wao, na jinsi ubatili na uovu mwingi utakavyozuia. Na wakishagundua kwamba ni kwa ajili ya wema wao wenyewe, watakubali kwa urahisi zaidi.Make them understand that it is not an arbitrary business of our own devising and imposing; but that necessity is laid upon us, and that if we look not to every member of the flock according to our ability, they may perish in their iniquity; but their blood will be required at our hand. Show them that it is God, and not we, who is the contriver and imposer of the work; and that therefore they blame God more than us in accusing it. Ask them, would they be so cruel to their minister as to wish him to cast away his own soul, knowingly and wilfully, for fear of troubling them by trying to hinder their damnation? Acquaint them fully with the nature of the ministerial office, and the Church’s need of it; how it consisteth in teaching and guiding all the flock; and that, as they must come to the congregation, as scholars to school, so must they be content to give an account of what they have learned, and to be further instructed, man by man. Let them know what a tendency this hath to their salvation, what a profitable improvement it will be of their time, and how much vanity and evil it will prevent. And when they once find that it is for their own good, they will the more easily yield to it.
3. Hili likishafanyika, itakuwa ya lazima sana tutoe moja ya katekisimu kwa kila familia katika parokia, tajiri au maskini, ili wasiwe na udhuru: kwa maana mkiwaachia wenyewe kuzinunua, labda nusu yao hawatazipata; ilhali, wakiwa na nakala mikononi mwao, kuzipokea kutakuwa kama ahadi ya kuzijifunza; nao wakisoma tu onyo (kama inavyoelekea watafanya), labda itawashawishi na kuwachochea kujitiisha. Kuhusu kuzigawa, njia bora ni mhudumu kwanza atoe taarifa kusanyikoni kwamba zitaletwa kwenye nyumba zao, kisha aende yeye mwenyewe nyumba kwa nyumba kuzigawa, na kutumia fursa kuwashawishi kwa kazi; na, anapozunguka, achukue orodha ya watu wote waliofikia umri wa kujitambua katika familia mbalimbali, ili ajue ni nani anayepaswa kuwatunza na kuwafundisha, na ni nani atakayemtarajia zamu yao itakapofika. Zamani, nilipokuwa nikigawa vitabu vingine kwa watu wangu, niliomba kila familia ije kuviomba; lakini nilipata machafuko na kutokuwa na uhakika zaidi kwa njia hiyo, na sasa nachukua hii kama njia bora. Lakini katika makusanyiko madogo, njia yoyote yaweza kufaa.3. When this is done, it will be very necessary that we give one of the catechisms to every family in the parish, whether rich or poor, that so they may be without excuse: for if you leave it to themselves to buy them, perhaps the half of them will not get them; whereas, when they have copies put into their hands, the receiving of them will be a kind of engagement to learn them; and if they do but read the exhortation (as it is likely they will), it will perhaps convince them and incite them to submit. As to the delivery of them, the best way is for the minister first to give notice in the congregation, that they shall be brought to their houses, and then to go himself from house to house and deliver them, and take the opportunity of persuading them to the work; and, as he goes round, to take a list of all the persons who have come to years of discretion in the several families, that he may know whom he has to take care of and instruct, and whom he has to expect when it cometh to their turn. I have formerly, in distributing some other books among my people, desired every family to call for them; but I found more confusion and uncertainty in that way, and now adopt this as the better method. But in small congregations, either way may do.
Kuhusu gharama ya katekisimu, mhudumu akiweza, itakuwa vema yeye aibebe: kama hawezi, wale wa watu wake wenye mapenzi mema, wa tabaka la matajiri, wabebe pamoja. Au, siku ya kujinyenyekeza, kwa maandalizi ya kazi, mchango unaotolewa kwa maskini utumike kununulia katekisimu, na watu waombwe watoe kwa ukarimu kuliko kawaida; na kinachokosekana, wenye mapenzi mema kwa kazi hiyo wanaweza kujazia.As to the expense of the catechisms, if the minister be able, it will be well for him to bear it: if not, the best affected of his people of the richer sort should bear it among them. Or, on a day of humiliation, in preparation for the work, let the collection that is made for the poor be employed in buying catechisms, and the people be desired to be more liberal than ordinary; and what is wanting, the well-affected to the work may make up.
Kuhusu mpangilio wa kuendelea, itakuwa ya lazima tuwachukue watu kwa mpangilio, familia moja baada ya nyingine, tukianza mwezi mmoja au majuma sita baada ya kugawa katekisimu, ili wawe na wakati wa kuzijifunza. Na hivyo, tukiwachukua pamoja kwa ujumla, watakuwa tayari zaidi kuja, na wale walio nyuma watakuwa na aibu zaidi kukaa mbali.As to the order of proceeding, it will be necessary that we take the people in order, family by family, beginning a month or six weeks after the delivery of the catechisms, that they may have time to learn them. And thus, taking them together in common, they will be the more willing to come, and the backward will be the more ashamed to keep off.
4. Hakikisheni mnashughulika nao kwa upole, na kuondoa vikwazo vyote vya kuwakatisha tamaa kwa matokeo kadiri mwezavyo.4. Be sure that you deal gently with them, and take off all discouragements as effectually as you can.
(1) Waambieni hadharani kwamba, wakiwa wamejifunza katekisimu nyingine tayari, hamtawalazimisha kujifunza hii, isipokuwa wao wenyewe wanapotaka: kwa maana kiini cha katekisimu zote zilizo za kiorthodoksi ni kilekile; isipokuwa sababu yenu ya kuwapa hii ni ufupi na ukamilifu wake ili muwape kadiri iwezekanavyo kwa maneno machache, na hivyo kurahisisha kazi yao. Au, kama yeyote kati yao angependelea kujifunza katekisimu nyingine, na wachague wenyewe.(1) Tell them publicly, that if they have learned any other catechism already, you will not urge them to learn this, unless they desire it themselves: for the substance of all catechisms that are orthodox is the same; only that your reason for offering them this was its brevity and fullness that you might give them as much as possible in few words, and so make their work more easy. Or, if any of them would rather learn some other catechism, let them have their choice.
(2) Kuhusu wazee wenye kumbukumbu dhaifu, wasiotarajiwa kuishi muda mrefu duniani, wanaolalamika kwamba hawawezi kukumbuka maneno; waambieni kwamba hamtarajii wasumbue akili zao mno juu yake, bali waisikie mara nyingi ikisomwa, na kuona kwamba wanaelewa, na kuweka jambo katika akili zao na mioyo yao; kisha wanaweza kuvumiliwa, ingawa hawakumbuki maneno.(2) As for the old people who are of weak memories, and not likely to live long in the world, and who complain that they cannot remember the words; tell them that you do not expect them to perplex their minds overmuch about it, but to hear it often read over, and to see that they understand it, and to get the matter into their minds and hearts; and then they may be borne with, though they remember not the words.
(3) Mshughulikieni wale mnaoanza nao kwa upole, kwa kushawishi, na kwa kuvutia hata habari yake iwe kutia moyo kwa wengine kuja.(3) Let your dealing with those you begin with be so gentle, convincing, and winning, that the report of it may be an encouragement to others to come.
5. Mwisho, Kama haya yote hayatafaa kuwaleta watu mahususi wakubali, msiwatupe; bali nendeni kwao na kuwabembeleza, na kujua sababu zao ni zipi, na kuwathibitishia dhambi na hatari ya kupuuza msaada unaotolewa kwao. Nafsi ni ya thamani hivyo hata hatupaswi kupoteza hata moja kwa kukosa kazi, bali kuwafuata ingali kuna tumaini, wala tusiwakate tamaa kama wasio na tumaini, hadi pasiwe na tiba. Kabla hatujawaachia, tujaribu hadi mwisho, ili tuwe na uzoefu wa dharau yao ya ukaidi, kutuhalalisha kuwaacha. Upendo huvumilia na kungoja kwa muda mrefu.5. Lastly, If all this will not serve to bring any particular persons to submit, do not cast them off; but go to them and expostulate with them, and learn what their reasons are, and convince them of the sinfulness and danger of their neglect of the help that is offered them. A soul is so precious that we should not lose one for want of labor, but follow them while there is any hope, and not give them up as desperate, till there be no remedy. Before we give them over, let us try the utmost, that we may have the experience of their obstinate contempt, to warrant our forsaking them. Charity beareth and waiteth long.
### KIFUNGU CHA 2ARTICLE 2
Baada ya kutumia njia hizi kuwashawishi waje na kujitiisha kwa mafundisho yenu, tunapaswa kuzingatia sasa jinsi mnavyoweza kushughulika nao kwa matokeo zaidi katika kazi yenyewe. Na tena lazima nisema kwamba nadhani ni jambo rahisi zaidi kwa mbali kutunga na kuhubiri mahubiri mazuri, kuliko kushughulika ipasavyo na mtu mjinga kwa mafundisho yake katika kanuni za msingi zaidi za dini. Kadiri kazi hii inavyodharauliwa na wengine, sina shaka itajaribu karama na roho ya wahudumu, na kuwaonyesha tofauti kati ya mtu mmoja na mwingine, kwa ukamilifu zaidi kuliko kuhubiri kutakavyofanya. Na hapa nitanakili, kama inavyofaa kusudi langu, maneno ya mtu mwenye elimu kuu, wa kiorthodoksi, na mcha Mungu, Askofu Mkuu Ussher, katika mahubiri yake mbele ya Mfalme James huko Wanstead juu ya Waefeso 4:13: "Utunzaji wa Ukuu wako hauwezi kusifiwa vya kutosha, kwa kuweka agizo kwamba vichwa vikuu vya katekisimu, katika huduma ya kawaida, vipendekezwe na kuelezwa kwa bidii kwa watu nchini kote; ambavyo ningetamani vitekelezwe kila mahali kwa uaminifu kama ulivyokusudia kwa utauwa. Wasomi wakubwa pengine wanaweza kudhani, kwamba haikubaliani vizuri na sifa yao kujishusha hivi, na kutumia wakati wao mwingi kufundisha misingi hii na kanuni za kwanza za mafundisho ya Kristo; lakini wanapaswa kuzingatia kwamba kuweka msingi kwa ustadi, kama ndilo jambo muhimu zaidi katika jengo lote, ndivyo pia ni kazi bora kabisa ya mjenzi mwenye hekima kuliko wote. 'Kwa kadiri ya neema ya Mungu niliyopewa, kama mjenzi stadi, niliweka msingi,' asema mtume mkuu. Na aliye msomi zaidi kati yetu na ajaribu wakati wowote apendapo, tutaona kwamba kuweka msingi huu ipasavyo, (yaani, kujizoeza kufikia uwezo wa wasikilizaji wa kawaida, na kumfanya mtu mjinga aelewe siri hizi kwa kiasi kizuri) kutatuweka katika majaribio ya ustadi wetu, na kutusumbua sana zaidi, kuliko kama tungejadili mabishano, au kushughulikia jambo la elimu ya hila katika shule. Hata hivyo Kristo alitoa mitume wake, na manabii, na wainjilisti, pamoja na wachungaji na walimu wake wa kawaida, kutuleta sisi sote, wasomi na wasio wasomi, kwenye umoja wa imani hii na maarifa; na kupuuza hili ni kuiharibu kazi yote ya huduma. Maana, tuhubiri mahubiri mengi kiasi gani kwa watu, kazi yetu inapotea, maadamu msingi haujawekwa, na kanuni za kwanza hazijafundishwa, ambazo mafundisho mengine yote lazima yajengwe juu yake."Having used these means to procure them to come and submit to your instructions, we are next to consider how you may deal most effectually with them in the work. And again I must say, that I think it an easier matter by far to compose and preach a good sermon, than to deal rightly with an ignorant man for his instruction in the more essential principles of religion. As much as this work is contemned by some, I doubt not it will try the gifts and spirit of ministers, and show you the difference between one man and another, more fully than preaching will do. And here I shall, as fitting my purpose, transcribe the words of a most learned, orthodox, and godly man, Archbishop Ussher, in his sermon before King James at Wanstead on Ephesians 4:13: ‘Your Majesty’s care can never be sufficiently commended, in taking order that the chief heads of the catechism should, in the ordinary ministry, be diligently propounded and explained unto the people throughout the land; which I wish were as duly executed every where, as it was piously by you intended. ‘Great scholars possibly may think, that it standeth not so well with their credit to stoop thus low, and to spend so much of their time in teaching these rudiments and first principles of the doctrine of Christ; but they should consider, that the laying of the foundation skilfully, as it is the matter of greatest importance in the whole building, so is it the very masterpiece of the wisest-building. "According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation," saith the great apostle. And let the most learned of us all try it whenever we please, we shall find, that to lay this groundwork rightly, (that is, to apply ourselves to the capacity of the common auditory, and to make an ignorant man to understand these mysteries in some good measure) will put us to the trial of our skill, and trouble us a great deal more, than if we were to discuss a controversy, or handle a subtle point of learning in the schools. Yet Christ did give as well his apostles, and prophets, and evangelists, as his ordinary pastors and teachers, to bring us all, both learned and unlearned, unto the unity of this faith and knowledge; and the neglecting of this is the frustrating of the whole work of the ministry. For, let us preach never so many sermons to the people, our labor is but lost, as long as the foundation is unlaid, and the first principles untaught, upon which all other doctrine must be builded.’
Maelekezo ninayoona ni ya lazima kutoa kwa usimamizi sahihi wa kazi ni haya yafuatayo:The directions which I think it necessary to give for the right managing of the work, are the following:
1. Watu wenu wanapokuja kwenu, familia moja au zaidi, anzeni kwa dibaji fupi, kulainisha akili zao na kuondoa kila kosa, kutotaka, au kukatishwa tamaa, na kuwaandaa kupokea mafundisho yenu. "Rafiki zangu," mwaweza kusema, "huenda ikaonekana kwa baadhi yenu kuwa shughuli isiyo ya kawaida na ya usumbufu ninayowawekea; lakini natumaini hamtadhani haina ulazima: kwa kuwa kama ningedhani hivyo, ningewaokoa ninyi na mimi kazi hii. Lakini dhamiri yangu imeniambia, naam, Mungu ameniambia katika Neno lake, kwa uzito hivyo, ni nini kuwa na dhamana ya nafsi, na jinsi damu ya wale wanaoangamia itakavyodaiwa mikononi mwa mhudumu anayewapuuza, hata sithubutu kuwa na hatia nayo kama nilivyokuwa hadi sasa. Ole! shughuli yetu yote katika ulimwengu huu ni kufika mbinguni vizuri; na Mungu ametuweka kuwa viongozi wa watu wake, kuwasaidia kufika huko salama. Likifanywa vizuri hili, yote yamefanywa; na lisipofanywa, tumeangamia milele. Bwana anajua jinsi wakati utakaokuwa pamoja wewe na mimi ulivyo mfupi; na kwa hiyo yatuhusu kufanya tuwezavyo kwa wokovu wetu na wenu kabla hatujawaacha, au ninyi kuuacha ulimwengu. Shughuli nyingine zote duniani ni kama vitu vya kuchezea na ndoto ukilinganisha na hii. Kazi za wito wenu ni kutegemeza kibanda cha udongo tu, wakati nafsi zenu zinaharakisha kwenye kifo na hukumu, ambavyo vyaweza kuwa karibu hata sasa. Natumaini, basi, mtafurahia msaada katika kazi ya lazima hivyo, wala msidhani ni jambo kubwa ninalowaweka kwenye usumbufu huu, wakati mambo madogo ya ulimwengu hayawezi kupatikana bila usumbufu mkubwa zaidi." Hili, au kitu kama hicho, yaweza kuwafanya wawe tayari zaidi kukusikia, na kupokea mafundisho, na kukupa hesabu fulani ya maarifa yao na mwenendo wao.1. When your people come to you, one family or more, begin with a brief preface, to mollify their minds and to take off all offense, unwillingness, or discouragement, and to prepare them for receiving your instructions. ‘My friends,’ you may say, ‘it may perhaps seem to some of you an unusual and a troublesome business that I put you upon; but I hope you will not think it needless: for if I had thought so, I would have spared both you and myself this labor. But my conscience hath told me, yea, God hath told me in his Word, so solemnly, what it is to have the charge of souls, and how the blood of them that perish will be required at the hands of a minister that neglecteth them, that I dare not be guilty of it as I have hitherto been. Alas! all our business in this world is to get well to heaven; and God hath appointed us to be guides to his people, to help them safe thither. If this be well done, all is done; and if this be not done, we are for ever undone. The Lord knows how short a time you and I may be together; and therefore it concerns us to do what we can for our own and your salvation before we leave you, or you leave the world. All other business in the world is but as toys and dreams in comparison of this. The labors of your calling are but to prop up a cottage of clay, while your souls are hastening to death and judgment, which may even now be near at hand. I hope, therefore, you will be glad of help in so needful a work, and not think it much that I put you to this trouble, when the trifles of the world cannot be got without much greater trouble.’ This, or something to this purpose, may tend to make them more willing to hear you, and receive instruction, and to give you some account of their knowledge and practice.
2. Mkishawaambia wote hivi, wachukueni mmoja mmoja, na kushughulika nao kadiri mwezavyo faraghani, nje ya usikivu wa wengine; kwa maana wengine hawawezi kusema kwa uhuru mbele ya wengine, na wengine hawatavumilia kuhojiwa mbele ya wengine, kwa sababu wanadhani itaelekea aibu yao kuwa na wengine wasikie majibu yao; na watu wengine wanaoweza kujibu vizuri wenyewe, watakuwa tayari, wakiisha kwenda, kuongea juu ya waliyoyasikia, na kuwaaibisha wale wasiosema vizuri kama wao; na hivyo watu watakatishwa tamaa, na watu walio nyuma kuhusu zoezi hili, watakuwa na visingizio vya kuacha na kuliacha, na kusema, "Hawatakuja kufanywa dhihaka na kicheko." Kwa hiyo mnapaswa kuwa waangalifu sana kuzuia usumbufu huu wote. Lakini sababu kuu ni, kama nilivyopata kwa uzoefu, watu watapokea vizuri zaidi kushughulikiwa waziwazi kwa karibu juu ya dhambi yao, na taabu, na wajibu, mnapokuwa nao peke yenu, kuliko mbele ya wengine; na, kama hamna fursa ya kuweka kweli moyoni, na kushughulika kwa uhuru na dhamiri zao, mtaharibu yote. Kama, basi, mna mahali pazuri, waache wengine wakae chumba kimoja, huku mnazungumza na kila mtu peke yake katika chumba kingine; isipokuwa, ili kuepuka kashfa, lazima tuseme na wanawake mbele ya wengine fulani; na, tukipoteza faida fulani kwa hilo, hakuna tiba. Ni bora kufanya hivyo, kuliko, kwa kutoa nafasi ya lawama kwa wenye nia mbaya, kuharibu kazi yote. Hata hivyo twaweza kupanga kwamba, ingawa wengine wamo chumbani, mambo yasiyofaa wayaone yaseme kwa sauti ya chini ili wasisikie; na kwa hiyo wanaweza kuwekwa sehemu ya mbali kabisa ya chumba; au, angalau, mtu yeyote asiwepo ila wanafamilia, wanaofahamiana zaidi, na wasio na uwezekano wa kulaumiana. Na kisha, katika uchunguzi na karipio lenu lenye kuamsha zaidi, shughulikieni zaidi wajinga, wasiojali, na wenye maovu, ili mpate msingi dhahiri zaidi wa kushughulika nao kwa ukaribu, na kusikia kwake kuwaamshe wasimamaji, ambao hamwelekei kuwatumia moja kwa moja. Mambo haya madogo yastahili uangalifu, kwa sababu ni kwa kazi isiyo ndogo; na makosa madogo yanaweza kuzuia mema mengi.2. When you have spoken thus to them all, take them one by one, and deal with them as far as you can in private, out of the hearing of the rest; for some cannot speak freely before others, and some will not endure to be questioned before others, because they think that it will tend to their shame to have others hear their answers; and some persons that can make better answers themselves, will be ready, when they are gone, to talk of what they heard, and to disgrace those that speak not so well as themselves; and so people will be discouraged, and persons who are backward to the exercise, will have pretences to forbear and forsake it, and to say, ‘They will not come to be made a scorn and a laughingstock.’ You must, therefore, be very careful to prevent all these inconveniences. But the main reason is, as I find by experience, people will better take plain close dealing about their sin, and misery, and duty, when you have them alone, than they will before others; and, if you have not an opportunity to set home the truth, and to deal freely with their consciences, you will frustrate all. If, therefore, you have a convenient place, let the rest stay in one room, while you confer with each person by himself in another room; only, in order to avoid scandal, we must speak to the women only in presence of some others; and, if we lose some advantage by this there is no remedy. It is better to do so, than, by giving occasion of reproach to the malicious, to destroy all the work. Yet we may so contrive it, that, though some others be in the room, yet what things are less fit for their observance may be spoken in a low voice that they may not hear it; and therefore they may be placed at the remotest part of the room; or, at least, let none be present but the members of the same family, who are more familiar with each other, and not so likely to reproach one another. And then, in your most rousing examinations and reproofs, deal most with the ignorant, secure, and vicious, that you may have the clearer ground for your close dealing, and the hearing of it may awaken the bystanders, to whom you seem not so directly to apply it. These small things deserve attention, because they are in order to a work that is not small; and small errors may hinder a great deal of good.
3. Anzeni kazi yenu kwa kupata hesabu ya yale waliyojifunza ya maneno ya katekisimu, na kupokea jibu lao kwa kila swali; na, kama wanaweza kurudia kidogo tu au hawawezi kabisa, jaribuni kama wanaweza kusema Kanuni ya Imani na Amri Kumi.3. Begin your work by taking an account of what they have learned of the words of the catechism, and receiving their answer to each question; and, if they are able to repeat but little or none of it, try whether they can rehearse the creed and the decalogue.
4. Kisha chagueni baadhi ya mambo mazito zaidi, na kujaribu, kwa maswali zaidi, ni kiasi gani wanaelewa. Na katika hilo muwe waangalifu juu ya mambo yafuatayo:4. Then choose out some of the weightiest points, and try, by further questions, how far they understand them. And therein be careful of the following things:
(1) Msianze na mambo yasiyo ya lazima sana, bali na yale wanayoweza wenyewe kutambua kwamba yanawahusu zaidi. Kwa mfano: "Mnadhani nini kinawatokea watu wanapokufa? Nini kitatupata baada ya mwisho wa dunia? Mnaamini kwamba mna dhambi yoyote; au kwamba mlizaliwa na dhambi? Kila dhambi inastahili nini? Mungu ametoa dawa gani ya kuokoa nafsi za wenye dhambi, wenye taabu? Je, kuna aliyeteseka kwa ajili ya dhambi zetu badala yetu; au lazima tuteseke kwa ajili yake sisi wenyewe? Ni akina nani Mungu atawasamehe; na ni nani atakayeokolewa kwa damu ya Kristo? Ni badiliko gani lazima lifanyike kwa wote watakaookolewa; na badiliko hili linafanyikaje? Furaha yetu kuu iko wapi? Na ni nini mioyo yetu inapaswa kukielekea zaidi?" Na maswali mengine kama hayo.(1) That you do not begin with less necessary points, but with those which they themselves may perceive most nearly concern them. For example: ‘What do you think becomes of men when they die? What shall become of us after the end of the world? Do you believe that you have any sin; or that you were born with sin? What doth every sin deserve? What remedy hath God provided for the saving of sinful, miserable souls? Hath any one suffered for our sins in our stead; or must we suffer for them ourselves? Who are they that God will pardon; and who shall be saved by the blood of Christ? What change must be made on all who shall be saved; and how is this change effected? Wherein lies our chief happiness? And what is it that our hearts must be most set upon?’ And such like other questions.
(2) Jihadharini kuwauliza maswali ya hila, au yasiyo ya lazima, au ya mashaka, au magumu sana, hata kama ni kuhusu mambo yenye uzito mkuu kwa wenyewe. Baadhi ya watu wanaojidhania wanashughulika na maswali kama hayo ambayo wao wenyewe hawawezi kuyajibu, na kuwahukumu watu maskini wasioweza kuyajibu, kana kwamba uzima na kifo vinategemea.(2) Beware of asking them nice, or needless, or doubtful, or very difficult questions, though about those matters that are of greatest weight in themselves. Some self-conceited persons will be as busy with such questions which they cannot answer themselves, and as censorious of the poor people that cannot answer them, as if life and death depended on them.
[…][…]
(3) Tungeni maswali yenu kiasi cha kwamba watambue mnachomaanisha, na kwamba si ufafanuzi wa hila bali suluhisho tu mnalotarajia; wala msitafute maneno, bali mambo, na hata kuwaachia "Ndiyo" au "Hapana" tu, au uchaguzi tu wa moja kati ya maelezo mawili ambayo ninyi wenyewe mmependekeza. Kwa mfano: "Mungu ni nani? Je, ameumbwa kwa nyama na damu, kama sisi; au ni Roho asiyeonekana? Je, ni mtu, au sio? Je, alikuwa na mwanzo wowote? Je, anaweza kufa? Imani ni nini? Je, ni kuamini Neno lote la Mungu? Kumwamini Kristo ni nini? Je, ni kitu kimoja kuwa Mkristo wa kweli au kuamini kwamba Kristo ni Mwokozi wa wenye dhambi, na kumtegemea, kama Mwokozi wako, kukusamehe, kukutakasa, kukutawala, na kukutukuza? Toba ni nini? Je, ni kuhuzunika kwa dhambi tu, au ni badiliko la akili kutoka dhambini kumwelekea Mungu, na kuiacha? au inajumuisha yote mawili?"(3) So contrive your questions, that they may perceive what you mean, and that it is not a nice definition, but simply a solution, that you expect; and look not after words, but things, and even leave them to a bare Yes, or No, or the mere election of one of the two descriptions which you yourself may have propounded. For example: ‘What is God? Is he made of flesh and blood, as we are; or is he an invisible Spirit? Is he a man, or is he not? Had he any beginning? Can he die? What is faith? Is it a believing all the Word of God? What is it to believe in Christ? Is it all one as to become a true Christian or to believe that Christ is the Savior of sinners, and to trust in him, as your Savior, to pardon, sanctify, govern, and glorify you? What is repentance? Is it only to be sorry for sin or is it the change of the mind from sin to God, and a forsaking of it? or does it include both?’
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(5) Mkiwakuta wamepotea, na hawawezi kujibu maswali yenu, msiwabane sana, au kwa muda mrefu, kwa swali baada ya swali, wasije wakadhani mnakusudia tu kuwachanganya, na kuwaaibisha; bali mnapotambua kwamba hawawezi kujibu, jitokezeni wenyewe, na kuwaondolea mzigo, na kujibu swali wenyewe; na fanyeni hivyo kikamilifu na wazi, na kutoa maelezo kamili ya ukweli wote kwao, ili, kwa mafundisho yenu, waletwe kuelewa kabla hamjawaacha. Na katika hili kwa kawaida ni lazima mchukue jambo kuanzia mwanzo, na kulichukua kwa mpangilio, mpaka mfikie hoja inayohusika.(5) If you find them at a loss, and unable to answer your questions, do not drive them too hard, or too long, with question after question, lest they conceive you intend only to puzzle them, and disgrace them; but when you perceive that they cannot answer, step in yourself, and take the burden off them, and answer the question yourselves; and do it thoroughly and plainly, and give a full explanation of the whole truth to them, that, by your teaching, they may be brought to understand it before you leave them. And herein it is commonly necessary that you fetch up the matter from the beginning, and take it in order, till you come to the point in question.
5. Mkishafanya mnayoona sababu katika kujaribu maarifa yao, endeleeni kuwafundisha wenyewe, na hii lazima iwe kulingana na uwezo wao mbalimbali. Ikiwa ni mkiri anayeelewa kanuni za msingi za dini, angukieni juu ya kitu mnachotambua anakihitaji zaidi, ama kueleza zaidi baadhi ya siri za injili, au kuweka misingi ya wajibu fulani anaoutilia shaka, au kuonyesha ulazima wa anachokipuuza, au kuonyesha dhambi zake au makosa yake, kama kunavyoweza kumshawishi na kumjenga zaidi. Kwa upande mwingine, ikiwa ni mtu mjinga kabisa, mpeni usomaji wazi, wa kirafiki wa muhtasari wa dini ya Kikristo kwa maneno machache; kwa maana ingawa uko katika katekisimu tayari, njia ya kirafiki zaidi yaweza kumsaidia vizuri zaidi kuelewa. Hivi: "Mnapaswa kujua kwamba tangu milele palikuwa na Mungu mmoja, asiyekuwa na mwanzo, na hatakuwa na mwisho, ambaye si mwili kama sisi, bali ni Kiumbe cha roho safi kabisa, ajuaye vitu vyote, na awezaye kufanya vitu vyote; na ana wema wote na heri yote ndani yake. Mungu huyu ni mmoja tu, lakini ni Nafsi Tatu, Baba, Mwana, na Roho Mtakatifu, kwa namna iliyo juu ya ufahamu wetu. Na mnapaswa kujua kwamba Mungu huyu mmoja aliumba ulimwengu wote kwa Neno lake; mbingu aliziumba ziwe mahali pa utukufu wake, na umati wa malaika watakatifu wa kumtumikia. Lakini baadhi ya hawa, kwa kiburi au dhambi nyingine, walianguka kutoka cheo chao cha juu, na kuwa mashetani, nao watakuwa na taabu milele. Alipokwisha kuiumba dunia, aliumba mwanadamu, kama kiumbe chake bora zaidi hapa chini, yaani mtu mmoja na mwanamke mmoja, Adamu na Hawa; naye akawafanya wakamilifu, bila dhambi yoyote, na kuwaweka katika bustani ya Edeni, na kuwakataza kula kutoka mti mmoja katika bustani, na kuwaambia kwamba wakila wangekufa. Lakini ibilisi, aliyeanguka kwanza yeye mwenyewe, aliwajaribu kutenda dhambi, nao wakashindwa na jaribu lake, na hivyo wakaanguka chini ya laana ya sheria ya Mungu. Lakini Mungu, kwa hekima yake isiyo na kikomo na rehema, alimtuma Mwana wake mwenyewe, Yesu Kristo, kuwa Mkombozi wao, ambaye, katika utimilifu wa wakati, alifanywa mtu, akizaliwa na bikira, kwa nguvu ya Roho Mtakatifu, na akaishi duniani, miongoni mwa Wayahudi, kwa miaka thelathini na mitatu hivi, ambapo yeye mwenyewe alihubiri injili, na kufanya miujiza mingi kuthibitisha mafundisho yake, akiponya viwete, vipofu, wagonjwa, na kufufua wafu kwa uwezo wake wa Kimungu; na mwishowe alitolewa msalabani kama dhabihu kwa dhambi zetu, kuchukua laana ile tuliyopaswa kuibeba sisi."5. When you have done what you see cause in the trial of their knowledge, proceed next to instruct them yourselves, and this must be according to their several capacities. If it be a professor that understandeth the fundamental principles of religion, fall upon somewhat which you perceive that he most needeth, either explaining further some of the mysteries of the gospel, or laying the grounds of some duty which he may doubt of, or showing the necessity of what he neglecteth, or pointing out his sins or mistakes, as may be most convincing and edifying to him. If, on the other hand, it be one who is grossly ignorant, give him a plain, familiar recital of the sum of the Christian religion in a few words; for though it be in the catechism already, yet a more familiar way may better help him to understand it. Thus: ‘You must know, that from everlasting there was one God, who had no beginning, and will have no end, who is not a body as we are, but a most pure, spiritual Being, that knoweth all things, and can do all things; and hath all goodness and blessedness in himself. This God is but one, but yet Three Persons, the Father, the Son, and Holy Ghost, in a manner that is above our understanding. And you must know, that this one God did make all the world by his Word; the heavens he made to be the place of his glory, and a multitude of holy angels to serve him. But some of these did, by pride or some other sin, fall from their high estate, and are become devils, and shall be miserable for ever. When he had created the earth, he made man, as his noblest creature here below, even one man and one woman, Adam and Eve; and he made them perfect, without any sin, and put them into the garden of Eden, and forbade them to eat of one tree in the garden, and told them that if they ate of it they should die. But the devil, who had first fallen himself, did tempt them to sin, and they yielded to his temptation, and thus fell under the curse of God’s law. But God, of his infinite wisdom and mercy, did send his own Son, Jesus Christ, to be their Redeemer, who, in the fullness of time, was made man, being born of a virgin, by the power of the Holy Ghost, and lived on earth, among the Jews, about thirty-three years, during which time he preached the gospel himself, and wrought many miracles to prove his doctrine, healing the lame, the blind, the sick, and raising the dead by his Divine power; and in the end he was offered upon the cross as a sacrifice for our sins to bear that curse which we should have borne.
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7. Hata hivyo, kama mmegundua, ama kwa ugunduzi wa awali wa ujinga mkubwa, ama kwa uchunguzi huu wa baadaye juu ya hali yake ya kiroho, uwezekano dhahiri kwamba mtu huyo bado yuko katika hali ya kutoongoka, shughuli yenu inayofuata ni, kutumia ustadi wenu wote kuuleta moyo wake kwenye utambuzi wa hali yake. Kwa mfano: "Kweli, rafiki zangu, sina nia, Bwana ajua, ya kuifanya hali yenu kuwa mbaya kuliko ilivyo, wala kuwasababishia hofu au usumbufu usio na sababu; lakini, nadhani mngenihesabu kuwa adui msaliti, wala si mhudumu mwaminifu, kama ningewasifia kwa uongo, wala kutowaambia kweli. Mkitafuta tabibu wakati wa ugonjwa wenu, mngetaka awaambie kweli, hata kama ni mbaya zaidi. Zaidi sana hapa! Kwa maana huko, kujua ugonjwa wenu kwaweza, kwa hofu zenu, kuuongeza; lakini hapa lazima mjue, la sivyo hamtaweza kamwe kupona. Nahofia sana kwamba bado ninyi ni wageni wa maisha ya Kikristo. Kwa maana kama mngekuwa Mkristo kweli, na kuongoka kweli, moyo wenu wenyewe ungeelekezwa kwa Mungu na uzima ujao, na mngefanya shughuli yenu kuu kujiandaa kwa heri ya milele; wala msingethubutu, wala msingetaka, kuishi katika dhambi yoyote ya makusudi, wala katika kupuuza wajibu wowote unaojulikana."7. If, however, you have, either by former discovery of gross ignorance, or by these later inquiries into his spiritual state, discerned an apparent probability that the person is yet in an unconverted state, your next business is, to employ all your skill to bring his heart to a sense of his condition. For example: ‘Truly, my friends, I have no mind, the Lord knows, to make your condition worse than it is, nor to occasion you any causeless fear or trouble; but, I suppose, you would account me a treacherous enemy, and not a faithful minister, if I should flatter you, and not tell you the truth. If you seek a physician in your sickness, you would have him tell you the truth, though it were the worst. Much more here! For there the knowledge of your disease may, by your fears, increase it; but here you must know it, or else you can never be recovered from it. I much fear that you are yet a stranger to the Christian life. For if you we’re a Christian indeed, and truly converted, your very heart would be set on God and the life to come, and you would make it your chief business to prepare for everlasting happiness; and you durst not, you would not, live in any wilful sin, nor in the neglect of any known duty.
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Weka mambo haya moyoni kwa bidii ya pekee; kwa maana kama hamfikii moyo, mnafanya kidogo au hakuna; na kile kisichogusa kinasahaulika upesi.Set these things home with a peculiar earnestness; for if you get not to the heart, you do little or nothing; and that which affecteth not is soon forgotten.
8. Hitimisheni yote kwa mausio ya kivitendo, ambayo lazima yawe na sehemu mbili; kwanza, wajibu wa kumwamini Kristo; na pili, wa kutumia njia za nje za neema kwa wakati ujao, na kuepuka dhambi za zamani. Kwa mfano: "Rafiki yangu, nasikitika kwa moyo wote kukuona katika hali ya huzuni hivyo, lakini ningesikitika zaidi kukuacha ndani yake, na kwa hiyo nakusihi, kwa ajili ya Bwana, na kwa ajili yako mwenyewe, uyajali nitakayokuambia, kwa wakati ujao. Ni kwa rehema kuu ya Bwana kwamba hakukukata ukiwa katika hali yako ya kutoongoka, na kwamba bado una uzima na wakati, na kwamba dawa imetolewa kwa ajili yako katika damu ya Kristo, na kwamba msamaha na utakaso na uzima wa milele vinatolewa kwako kama kwa wengine. Mungu hajamwacha mwanadamu mwenye dhambi kwenye uharibifu kamili, kama alivyofanya kwa mashetani; wala hajaweka ubaguzi wowote katika toleo la msamaha na uzima wa milele dhidi yako kuliko dhidi ya mtu mwingine yeyote."8. Conclude the whole with a practical exhortation, which must contain two parts; first, the duty of believing in Christ; and secondly, of using the external means of grace for the time to come, and the avoiding of former sins. For example: ‘My friend, I am heartily sorry to find you in so sad a case, but I should be more sorry to leave you in it, and therefore let me entreat you, for the Lord’s sake, and for your own sake, to regard what I shall say to you, as to the time to come. It is of the Lord’s great mercy that he did not cut you off in your unconverted state, and that you have yet life and time, and that there is a remedy provided for you in the blood of Christ, and that pardon and sanctification and everlasting life are offered to you as well as to others. God hath not left sinful man to utter destruction, as he hath done the devils; nor hath he made any exception in the offer of pardon and eternal life against you any more than against any other.
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"Ombi langu la mwisho kwako ni kwamba ujiweke katika matumizi ya bidii ya njia za neema hadi badiliko hili litendeke, kisha uendelee kutumia njia hizi hadi uthibitishwe, na mwishowe ukamilishwe."‘My last request to you is, that you will set yourself to the diligent use of the means of grace till this change be wrought, and then continue the use of these means till you are confirmed, and at last perfected.
(1) Kwa kuwa huwezi wewe mwenyewe kuleta badiliko hili juu ya moyo wako na maisha yako, jipeleke kila siku kwa Mungu katika sala, na uombe kwa bidii, kama kwa ajili ya uhai wako, kwamba asamehe dhambi zako zote, na abadilishe moyo wako, na akuonyeshe utajiri wa neema yake katika Kristo, na utukufu wa ufalme wake. Mfuate Mungu mchana na usiku kwa maombi haya.(1) As you cannot of yourself effect this change upon your heart and life, betake yourself daily to God in prayer, and beg earnestly, as for your life, that he will pardon all your sins, and change your heart, and show you the riches of his grace in Christ, and the glory of his kingdom. Follow God day and night with these requests.
(2) Kimbia majaribu na nafasi za dhambi, na uwaache wenzako wabaya wa zamani, na ujipeleke kwa wenzako wanaomcha Mungu, na watakaokusaidia katika njia ya mbinguni.(2) Fly from temptations and occasions of sin, and forsake your former evil company, and betake yourself to the company of those that fear God, and will help you in the way to heaven.
(3) Uwe makini hasa kutumia siku ya Bwana katika mazoezi matakatifu, ya hadharani na ya faragha, wala usipoteze robo saa ya wakati wako wowote; bali hasa wa wakati huo wa thamani zaidi ambao Mungu amekupa kwa makusudi, ili uweke akili yako juu yake, na kufundishwa naye, na kujiandaa kwa mwisho wako. Mnasemaje juu ya mambo haya? Je, mtafanya hivi sasa hivi, au angalau kiasi mwezavyo? Je, mtanipa ahadi ya namna hii, na kujitahidi tangu sasa kuitunza ahadi hiyo?"(3) Be specially careful to spend the Lord’s day in holy exercises, both public and private, and lose not one quarter of an hour of any of your time; but especially of that most precious time which God hath given you purposely, that you may set your mind upon him, and be instructed by him, and prepare yourself for your latter end. What say you to these things? Will you do this presently, or at least so much of it as you can? Will you give me a promise to this effect, and study henceforth to keep that promise?’
Na hapa hakikisheni, kama mwezavyo, kupata ahadi yao, na kuwaweka kwenye marekebisho, hasa kutumia njia za neema, na kubadilisha wenzao, na kuziacha dhambi zao, kwa sababu hizi ziko ndani ya uwezo wao zaidi; na kwa njia hii wanaweza kungoja kutimizwa kwa badiliko lile ambalo bado halijatendeka. Na fanyeni hili kwa heshima, mkiwakumbusha uwepo wa Mungu anayesikia ahadi zao, na atakayetarajia kutimizwa kwake; na mnapopata fursa baadaye, mnaweza kuwakumbusha ahadi yao.And here be sure, if you can, to get their promise, and engage them to amendment, especially to use the means of grace, and to change their company, and to forsake their sins, because these are more within their reach; and in this way they may wait for the accomplishing of that change that is not yet wrought. And do this solemnly, reminding them of the presence of God who heareth their promises, and who will expect the performance of them; and when you afterward have opportunity, you may remind them of their promise.
9. Wakati wa kuwaaga, fanyeni mambo haya mawili:9. At the dismissing of them, do these two things:
(1) Lainisheni akili zao tena kwa maneno machache, mkikataa kitu chochote kama kosa. Kwa mfano: "Naomba msichukulie vibaya kwamba nimewasumbua, au kushughulika nanyi kwa uhuru hivi. Si furaha kwangu kuliko kwenu. Kama nisingejua mambo haya kuwa kweli na ya lazima, ningejiokoa mimi na ninyi kazi hii; lakini najua kwamba tutakuwa hapa pamoja kwa muda mfupi tu: Tuko karibu na ulimwengu ujao tayari; na kwa hiyo ni wakati kwetu sote kujitazama, na kuona kwamba tuko tayari Mungu atakapotuita."(1) Mollify their minds again by a few words, deprecating anything like offense. For example: ‘I pray you, take it not ill that I have put you to this trouble, or dealt thus freely with you. It is as little pleasure to me as to you. If I did not know these things to be true and necessary, I would have spared this labor to myself and you; but I know that we shall be here together but a little while: We are almost at the world to come already; and therefore it is time for us all to look about us, and see that we be ready when God shall call us.’
(2) Kwa kuwa huenda hamtapata fursa ya karibu ya kusema na watu walewale, waweke katika njia ya kukamilisha mlichokianza. Wajibikisheni mkuu wa kila familia kuwaita watu wote wa familia yake kurudia, kila siku ya Bwana, waliyojifunza ya katekisimu; na kuendelea na zoezi hili hadi wote wameijifunza kikamilifu: na wakishafanya hivyo, bado kuendelea kuwasikia wakisoma mara kwa mara, ili wasisahau; kwa maana, hata kwa wenye busara zaidi, itakuwa msaada bora kuwa na Muhtasari wa Dini ya Kikristo kumbukumbuni, kwa maudhui, mpangilio, na maneno.(2) As you may not soon have an opportunity to speak with the same persons, set them in the way of perfecting what you have begun. Engage the master of each family to call all his family to repeat, every Lord’s day, what they have learned of the catechism; and to continue this practice till they have all learned it perfectly: and when they have done so, still to continue to hear them regularly recite it, that they may not forget it; for, even to the most judicious, it will be an excellent help to have in memory a Sum of the Christian Religion, as to matter, method, and words.
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11. Katika mwendo mzima wa mazungumzo yenu nao, hakikisheni kwamba namna pamoja na maudhui vinafaa kwa lengo.11. Through the whole course of your conference with them, see that the manner as well as the matter be suited to the end.
Na kuhusu namna zingatieni mambo haya mahususi:And concerning the manner observe these particulars:
(1) Kwamba mnatofautisha kulingana na tabia ya watu mnaoshughulika nao. Kwa vijana, lazima mweke aibu kubwa zaidi juu ya anasa za tamaa za mwili, na kuwaonyesha asili na ulazima wa kuua tamaa. Kwa wazee, lazima mfanye zaidi kuudhalilisha ulimwengu huu wa sasa, na kuwafanya watambue ukaribu wa mabadiliko yao, na uzito wa dhambi yao, kama wataishi na kufa katika ujinga au kutotubu. Kwa walio chini na vijana, lazima muwe huru zaidi; kwa walio juu na wazee, wenye heshima zaidi. Kwa matajiri, lazima mwaonyeshe ubatili wa ulimwengu huu; na asili na ulazima wa kujikana nafsi; na jinsi ilivyo hukumu kupendelea hali ya sasa kuliko ijayo; pamoja na ulazima wa kuboresha talanta zao kwa kuwatendea wengine mema. Kwa maskini, lazima mwaonyeshe utajiri mkuu wa utukufu unaotolewa kwao katika injili, na jinsi faraja ya sasa inavyoweza kuachwa vizuri wakati furaha ya milele inaweza kupatikana. Dhambi zile pia lazima zisisitizwe zaidi ambazo umri wa kila mmoja, au jinsia, au tabia, au kazi na ajira yake duniani, humwelekeza zaidi; kama kwa wanawake, kupayuka, maneno mabaya, hasira, kinyongo, kiburi; kwa wanaume, ulevi, tamaa ya makuu, n.k.(1) That you make a difference according to the character of the persons whom you have to deal with. To the youthful, you must lay greater shame on sensual voluptuousness, and show them the nature and necessity of mortification. To the aged, you must do more to disgrace this present world, and make them apprehensive of the nearness of their change, and the aggravations of their sin, if they shall live and die in ignorance or impenitency. To inferiors and the young, you must be more free; to superiors and elders, more reverend. To the rich, you must show the vanity of this world; and the nature and necessity of self-denial; and the damnableness of preferring the present state to the next; together with the necessity of improving their talents in doing good to others. To the poor, you must show the great riches of glory which are offered to them in the gospel, and how well present comfort may be spared when everlasting joy may be got. Those sins must also be most insisted on which each one’s age, or sex, or temperament, or calling and employment in the world, doth most incline them to; as in females, loquacity, evil speeches, passion, malice, pride; in males, drunkenness, ambition, etc.
(2) Kuweni wa kujishusha, wa kirafiki, na wa wazi kadiri iwezekanavyo, kwa wale walio na uwezo dhaifu zaidi.(2) Be as condescending, familiar, and plain as possible, with those that are of weaker capacity.
(3) Wapeni uthibitisho wa Maandiko wa yote mnayosema, ili wapate kuona kwamba si ninyi tu, bali ni Mungu kupitia kwenu anayesema nao.(3) Give them Scripture proof of all you say, that they may see that it is not you only, but God by you that speaketh to them.
(4) Kuweni makini kadiri mwezavyo katika zoezi lote, lakini hasa katika sehemu ya matumizi. Siogopi chochote zaidi, kuliko kwamba wahudumu fulani wasiojali watakamilisha kazi hii kwa haraka, na kufanya yote juujuu na bila uhai, na kuiharibu kama wafanyavyo wajibu mwingine wote, kwa kuifanya desturi tupu tu; wakiwauliza watu wao maswali machache ya baridi, na kuwapa maneno mawili au matatu ya baridi ya shauri, bila uhai wala hisia ndani yao wenyewe, na wasioelekea kuzaa hisia yoyote kwa wasikilizaji. Lakini hakika yule anayezithamini nafsi, na kujua fursa iliyo mbele yake, ataendesha zoezi hilo kwa uzito wa kina, na kuwa makini nao kama kwa ajili ya uzima au kifo.(4) Be as serious as you can in the whole exercise, but especially in the applicatory part. I scarce fear anything more, than that some careless ministers will slubber over the work, and do all superficially and without life, and destroy this as they do all other duties, by turning it into a mere formality; putting a few cold questions to their people, and giving them two or three cold words of advice, without any life and feeling in themselves, and not likely to produce any feeling in the hearers. But surely he that valueth souls, and knoweth what an opportunity is before him, will go through the exercise with deep seriousness, and will be as earnest with them as for life or death.
(5) Kwa lengo hili, nadhani ni muhimu sana kwamba, kabla na katika kazi, tuchukue taabu ya pekee na mioyo yetu wenyewe, kuchochea na kuimarisha imani yetu ya kweli ya injili, na ya utukufu usioonekana na taabu zinazokuja. Nina uhakika kazi hii itajaribu sana nguvu za imani yetu. Kwa maana yule ambaye ni Mkristo juujuu tu, wala hana afya ndani chini, ataelekea kuhisi bidii yake ikiisha kabisa, hasa wakati wajibu umekuwa wa kawaida, kwa kukosa imani ya mambo anayopaswa kushughulikia. Shauku ya kujifanya ya unafiki haitadumu muda mrefu katika wajibu wa aina hii. Mimbari itakuwa na zaidi yake, kuliko mazungumzo na nafsi maskini za wajinga. Kwa maana mimbari ni jukwaa la mhudumu mnafiki: huko, na katika vyombo vya uchapishaji, na katika matendo mengine ya hadharani, ambapo kuna nafasi ya kujionyesha, utampata bora wake, labda wote wake. Ni watu wa aina nyingine lazima wafanye kazi iliyo mbele yetu kwa matokeo.(5) To this end, I should think it very necessary that, both before and in the work, we take special pains with our own hearts, to excite and strengthen our belief of the truth of the gospel, and of the invisible glory and misery that are to come. I am confident this work will exceedingly try the strength of our belief. For he that is but superficially a Christian, and not sound at bottom, will likely feel his zeal quite fail him, especially when the duty is grown common, for want of a belief of the things of which he is to treat. An affected hypocritical fervency will not hold out long in duties of this kind. A pulpit shall have more of it, than a conference with poor ignorant souls. For the pulpit is the hypocritical minister’s stage: there, and in the press, and in other public acts, where there is room for ostentation, you shall have his best, perhaps his all. It is other kind of men that must effectually do the work now in hand.
(6) Kwa hiyo yafaa sana kwamba tujiandae kwa sala ya siri; na, kama wakati utaruhusu, na kuna wengi pamoja, itakuwa vema kama tungeanza na kumaliza kwa sala fupi pamoja na watu wetu.(6) It is, therefore, very meet that we prepare ourselves for it by secret prayer; and, if time would permit, and there be many together, it were well if we began and ended with a short prayer with our people.
(7) Endeleeni na yote, hata sehemu zenye bidii zaidi, kwa maonyesho wazi ya upendo kwa nafsi zao, na wafanyeni wahisi kwa jumla kwamba hamlengi chochote ila wokovu wao. Epukeni lugha yote kali, ya kukatisha tamaa.(7) Carry on all, even the most earnest passages, with clear demonstrations of love to their souls, and make them feel through the whole, that you aim at nothing but their salvation. Avoid all harsh, discouraging language.
(8) Kama hamna wakati wa kushughulika kikamilifu hivi na kila mtu mmoja mmoja kama inavyoelekezwa hapa, basi msiache sehemu za lazima zaidi. Chukueni kadhaa wao pamoja walio rafiki, na wasio na nia ya kufichua udhaifu wa wenzao, na semeni nao kwa pamoja kadiri inavyowahusu wote. Uchunguzi tu wa maarifa yao na hali yao, na wa hatia yao ya dhambi na taabu, na maelekezo mahususi kwao, ni lazima vitumike kwa mtu mmoja mmoja peke yake; lakini jihadharini kutoyafanya juujuu kwa uvivu usio wa uaminifu, au kwa kuwa mfupi mno, bila lazima ya kweli.(8) If you have not time to deal so fully with each individual as is here directed, then omit not the most necessary parts. Take several of them together who are friends, and who will not seek to divulge each other’s weaknesses, and speak to them in common as much as concerneth all. Only the examinations of their knowledge and state, and of their convictions of sin and misery, and special directions to them, must be used to the individuals alone; but take heed of slubbering it over with an unfaithful laziness, or by being too brief, without a real necessity.
12. Mwisho, Mungu akiwawezesha, ongezeni hisani yenu kwa wale wa tabaka maskini zaidi, kabla hawajaachana nanyi. Wapeni kitu kwa msaada wao na kwa wakati unaochukuliwa kutoka kazi zao, hasa kwa kuwatia moyo wale wanaofanya vizuri zaidi. Na kwa wengine, waahidini kiasi hicho watakapojifunza katekisimu. Najua hamwezi kutoa msicho nacho, lakini nasema na wale wanaoweza. Na sasa, ndugu zangu, nimemaliza ushauri wangu, na kuwaachia mtekeleze. Ingawa wenye kiburi wanaweza kuupokea kwa dharau, na wenye kujitafutia na wavivu kwa chukizo, au hata hasira, sina shaka Mungu atautumia, licha ya upinzani wa dhambi na Shetani, kuamsha watumishi wake wengi kwa wajibu wao, na kuendeleza kazi ya marekebisho ya kweli; na kwamba baraka yake itafuatana na kazi hii ya sasa, kwa kuokoa nafsi nyingi, amani ya ninyi mnaoichukua na kuitimiza, kuchochea watumishi wake kote nchini kuwaunga mkono, na kuongezeka kwa usafi na umoja wa makanisa yake. Amina.12. Lastly, If God enable you, extend your charity to those of the poorest sort, before they part from you. Give them somewhat towards their relief and for the time that is thus taken from their labors, especially for the encouragement of them that do best. And to the rest, promise them so much when they have learned the catechism. I know you cannot give what you have not, but I speak to them that can. And now, brethren, I have done with my advice, and leave you to the practice. Though the proud may receive it with scorn, and the selfish and slothful with distaste, or even indignation, I doubt not but God will use it, in despite of the opposition of sin and Satan, to the awakening of many of his servants to their duty, and the promoting of the work of a right reformation; and that his blessing will accompany the present undertaking, for the saving of many a soul, the peace of you that undertake and perform it, the exciting of his servants throughout the nation to second you, and the increase of the purity and the unity of his churches. Amen