📘 Namna ya Utawala wa Kanisa la Kipresbiteri na Mwongozo wa Ibada ya Hadhara (1645)

1. Kanisa Moja, Makutaniko Mengi: Watumishi na Mabaraza1. One Church, Many Congregations: Officers and Assemblies

Mkutano wa Westminster, The Form of Presbyterial Church-Government (Namna ya Utawala wa Kanisa la Kipresbiteri, 1645), sehemu ya 1–13: kuanzia Dibaji na mafundisho kuhusu kanisa, kupitia wachungaji, walimu, wazee na mashemasi, hadi mabaraza ya kiusharika na ya kiklasisi. Chanzo cha msingi; nakala imetoka OpenChristianData (shahidi: thewestminsterstandard.org).Westminster Assembly, The Form of Presbyterial Church-Government (1645), sections 1–13: from the Preface and the doctrine of the church, through pastors, teachers, elders and deacons, to congregational and classical assemblies. Primary source; transcription via OpenChristianData (witness: thewestminsterstandard.org).

Dokezo la CTS: Hiki ni kiwango cha kihistoria cha mwaka 1645, si kanuni ya sasa ya dhehebu lolote wala ya CTS. Mabaraza “ya kiklasisi” (classical) ni mabaraza ya presbiteri (kutoka classis, chombo cha kanda); mabaraza “ya kisinodi” ni mikutano mikubwa zaidi ya kanda au ya taifa; “kirk” ni neno la Kiskoti la “kanisa”. Tahajia kama “publick” imehifadhiwa. Nakala ya awali iliacha dondoo nyingi za maandiko ya kuthibitisha; makosa machache dhahiri ya kuandika yamesahihishwa.CTS note: This is a historical standard of 1645, not the current rule of any one denomination or of CTS. “Classical” assemblies are presbyteries (from classis, a regional body); “synodical” assemblies are larger regional or national meetings; “kirk” is the Scots word for church. Spelling such as “publick” is kept. The upstream transcription omits most proof-text footnotes; a few obvious typing errors were corrected.

1. DIBAJI.1. THE PREFACE.

YESU KRISTO, ambaye serikali iko begani mwake, ambaye jina lake huitwa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani; ambaye ongezeko la serikali yake na amani hakutakuwa na mwisho; ambaye hukaa juu ya kiti cha enzi cha Daudi na juu ya ufalme wake, ili kuuthibitisha na kuutegemeza kwa hukumu na haki, tangu sasa na hata milele; naye amepewa mamlaka yote mbinguni na duniani na Baba, aliyemfufua kutoka kwa wafu na kumweka mkono wake wa kuume, juu sana kuliko ukuu wote, na mamlaka, na nguvu, na utawala, na kila jina litajwalo, si katika ulimwengu huu tu, bali pia katika ule ujao; naye aliviweka vitu vyote chini ya miguu yake, akamtoa kuwa kichwa juu ya vitu vyote kwa ajili ya kanisa, ambalo ni mwili wake, ukamilifu wake yeye ajazaye vyote katika vyote: yeye, akiisha kupaa juu sana kuliko mbingu zote ili avijaze vitu vyote, alipokea karama kwa ajili ya kanisa lake, akalipa watumishi wanaohitajika kwa kulijenga kanisa lake na kuwakamilisha watakatifu wake.JESUS CHRIST, upon whose shoulders the government is, whose name is called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace; of the increase of whose government and peace there shall be no end; who sits upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and justice, from henceforth, even for ever; having all power given unto him in heaven and in earth by the Father, who raised him from the dead, and set him at his own right hand, far above all principalities and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all: he being ascended up far above all heavens, that he might fill all things, received gifts for his church, and gave officers necessary for the edification of his church, and perfecting of his saints.

2. Kuhusu Kanisa.2. Of the Church.

KUNA kanisa moja la jumla linaloonekana, lililowekwa wazi katika Agano Jipya.THERE is one general church visible, held forth in the New Testament.

Huduma, maneno ya Mungu na maagizo ya Agano Jipya vimetolewa na Yesu Kristo kwa kanisa hilo la jumla linaloonekana, ili kulikusanya na kulikamilisha katika maisha haya, hadi kuja kwake mara ya pili.The ministry, oracles, and ordinances of the New Testament, are given by Jesus Christ to the general church visible, for the gathering and perfecting of it in this life, until his second coming.

Makanisa ya mahali pamoja yanayoonekana, ambayo ni viungo vya kanisa hilo la jumla, nayo yamewekwa wazi katika Agano Jipya. Makanisa ya mahali pamoja katika nyakati za kwanza yalikuwa na watakatifu wanaoonekana, yaani, wale ambao, wakiwa wamefikia umri, walikiri imani kwa Kristo na utii kwa Kristo, kwa kufuata kanuni za imani na maisha zilizofundishwa na Kristo na mitume wake; pamoja na watoto wao.Particular visible churches, members of the general church, are also held forth in the New Testament. Particular churches in the primitive times were made up of visible saints, viz. of such as, being of age, professed faith in Christ, and obedience unto Christ, according to the rules of faith and life taught by Christ and his apostles; and of their children.

3. Kuhusu Watumishi wa Kanisa.3. Of the Officers of the Church.

WATUMISHI ambao Kristo amewateua kwa ajili ya kulijenga kanisa lake na kuwakamilisha watakatifu ni wa aina mbili: wengine ni wa kipekee, kama mitume, wainjilisti na manabii, ambao wameisha kukoma.THE officers which Christ hath appointed for the edification of his church, and the perfecting of the saints, are, some extraordinary, as apostles, evangelists, and prophets, which are ceased.

Wengine ni wa kawaida na wa daima, kama wachungaji, walimu na watawala wengine wa kanisa, na mashemasi.Others ordinary and perpetual, as pastors, teachers, and other church-governors, and deacons.

4. Wachungaji.4. Pastors.

MCHUNGAJI ni mtumishi wa kawaida na wa daima katika kanisa, aliyetabiriwa kwa wakati wa injili.THE pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel.

Kwanza, ni sehemu ya wajibu wa ofisi yake:First, it belongs to his office,

Kuwaombea kundi lake na kuomba pamoja nalo, kama kinywa cha watu mbele za Mungu, Mdo vi. 2, 3, 4, na xx. 36, ambapo kuhubiri na kuomba vimeunganishwa kama sehemu mbalimbali za ofisi moja. Wajibu wa mzee (yaani, mchungaji) ni kuwaombea wagonjwa, hata faraghani, ambako baraka imeahidiwa hasa; basi, kwa nguvu zaidi anapaswa kufanya hivyo katika kutimiza ofisi yake hadharani, kama sehemu yake.To pray for and with his flock, as the mouth of the people unto God, Acts vi. 2, 3, 4, and xx. 36, where preaching and prayer are joined as several parts of the same office. The office of the elder (that is, the pastor) is to pray for the sick, even in private, to which a blessing is especially promised; much more therefore ought he to perform this in the publick execution of his office, as a part thereof.

Kusoma Maandiko hadharani; ili kuthibitisha jambo hili,To read the Scriptures publickly; for the proof of which,

1. Imethibitishwa kwamba makuhani na Walawi katika kanisa la Kiyahudi waliaminiwa kulisoma neno hadharani.1. That the priests and Levites in the Jewish church were trusted with the publick reading of the word is proved.

2. Imethibitishwa kwamba watumishi wa injili wana agizo na mamlaka kamili vilevile ya kulitolea neno, na maagizo mengine, kama makuhani na Walawi walivyokuwa nayo chini ya sheria, Isa. lxvi. 21; Mat. xxiii. 34, ambapo Mwokozi wetu huwaita watumishi wa Agano Jipya atakaowatuma kwa majina yale yale ya walimu wa Agano la Kale.2. That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old.

Mapendekezo haya mawili yanathibitisha kwamba, kwa kuwa wajibu huu ni wa asili ya kimaadili, inafuata kwa matokeo ya haki kwamba kusoma Maandiko hadharani ni sehemu ya ofisi ya mchungaji.Which propositions prove, that therefore (the duty being of a moral nature) it followeth by just consequence, that the publick reading of the scriptures belongeth to the pastor’s office.

Kulilisha kundi kwa kuhubiri neno, ambalo kwa neno hilo anapaswa kufundisha, kuonya kwa hoja, kukemea, kuhimiza na kufariji.To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort.

Kuwafundisha katekisimu, ambayo ni kuweka wazi kanuni za kwanza za maneno ya Mungu, au za mafundisho ya Kristo, nayo ni sehemu ya kuhubiri.To catechise, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching.

Kutoa mafumbo mengine ya kimungu.To dispense other divine mysteries.

Kuendesha sakramenti.To administer the sacraments.

Kuwabariki watu kwa jina la Mungu, Hes. vi. 23, 24, 25, 26, ukilinganisha na Ufu. i. 4, 5 (ambapo baraka zile zile, na wale zitokako kwao, zimetajwa waziwazi), Isa. lxvi. 21, ambapo kwa majina ya Makuhani na Walawi watakaoendelea chini ya injili wanamaanisha wachungaji wa kiinjili, ambao kwa hiyo kwa ofisi yao wanapaswa kuwabariki watu.To bless the people from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, (where the same blessings, and persons from whom they come, are expressly mentioned,) Isa. lxvi. 21, where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people.

Kuwatunza maskini.To take care of the poor.

Na pia ana mamlaka ya kutawala juu ya kundi, kama mchungaji.And he hath also a ruling power over the flock as a pastor.

Mwalimu au Daktari.Teacher or Doctor.

MAANDIKO yanaonyesha jina na cheo cha mwalimu, kama vile cha mchungaji.THE scripture doth hold out the name and title of teacher, as well as of the pastor.

Yeye pia ni mtumishi wa neno, kama mchungaji, naye ana mamlaka ya kuendesha sakramenti.Who is also a minister of the word, as well as the pastor, and hath power of administration of the sacraments.

Kwa kuwa Bwana ametoa karama mbalimbali, na kazi mbalimbali kulingana na karama hizo, katika huduma ya neno; ingawa karama hizo mbalimbali zinaweza kukutana katika mtumishi mmoja na kutumiwa naye, hata hivyo, palipo na watumishi kadhaa katika usharika mmoja, wanaweza kupangiwa kazi mbalimbali kulingana na karama ambazo kila mmoja wao ana ubora zaidi. Na yule aliye bora zaidi katika kufafanua Maandiko, katika kufundisha mafundisho yenye afya, na katika kuwashawishi wapinzani, kuliko katika kuyatumia kwa maisha, na ambaye ameajiriwa katika kazi hiyo, anaweza kuitwa mwalimu, au daktari (mahali palipotajwa kwa asili ya neno hilo pamejaribu pendekezo hili). Hata hivyo, palipo na mtumishi mmoja tu katika usharika wa mahali, anapaswa kutekeleza kadiri awezavyo kazi yote ya huduma.The Lord having given different gifts, and divers exercises according to these gifts, in the ministry of the word; though these different gifts may meet in, and accordingly be exercised by, one and the same minister; yet, where be several ministers in the same congregation, they may be designed to several employments, according to the different gifts in which each of them doth most excel. And he that doth more excel in exposition of scripture, in teaching sound doctrine, and in convincing gainsayers, than he doth in application, and is accordingly employed therein, may be called a teacher, or doctor, (the places alleged by the notation of the word do prove the proposition.) Nevertheless, where is but one minister in a particular congregation, he is to perform, as far is able, the whole work of the ministry.

Mwalimu, au daktari, ana matumizi bora kabisa katika shule na vyuo vikuu; kama zamani katika shule za manabii, na huko Yerusalemu, ambako Gamalieli na wengine walifundisha kama madaktari.A teacher, or doctor, is of most excellent use in schools and universities; as of old in the schools of the prophets, and at Jerusalem, where Gamaliel and others taught as doctors.

5. Watawala Wengine wa Kanisa.5. Other Church-Governors.

KAMA vile katika kanisa la Kiyahudi kulikuwa na wazee wa watu waliounganishwa na makuhani na Walawi katika kulitawala kanisa, ndivyo Kristo, aliyeweka utawala na watawala wa kanisa katika kanisa, amewapa wengine katika kanisa lake, zaidi ya watumishi wa neno, karama za kutawala, na agizo la kuitekeleza kazi hiyo wanapoitwa kwayo, ambao wanapaswa kuungana na watumishi wa neno katika kulitawala kanisa. Watumishi hao, makanisa yaliyofanyiwa matengenezo kwa kawaida huwaita Wazee (wazee watawala; kwa Kiingereza Elders).AS there were in the Jewish church elders of the people joined with the priests and Levites in the government of the church; so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto, who are to join with the ministers in the government of the church. Which officers reformed churches commonly call Elders.

6. Mashemasi.6. Deacons.

MAANDIKO yanaonyesha mashemasi kama watumishi wa pekee katika kanisa.THE scripture doth hold out deacons as distinct officers in the church.

Ofisi yao ni ya daima. Si kazi ya ofisi yao kuhubiri neno wala kuendesha sakramenti, bali kutunza hasa kugawa kwa mahitaji ya maskini.Whose office is perpetual. To whose office it belongs not to preach the word, or administer the sacraments, but to take special care in distributing to the necessities of the poor.

7. Kuhusu Makutaniko ya Mahali Pamoja.7. Of Particular Congregations.

NI halali na yafaa kuwepo makutaniko yaliyowekwa, yaani, kundi fulani la Wakristo wakutanao katika kusanyiko moja kwa kawaida kwa ibada ya hadhara. Waumini wanapoongezeka hadi kufikia idadi ambayo hawawezi kukutana kwa urahisi mahali pamoja, ni halali na yafaa wagawanywe katika makutaniko tofauti yaliyowekwa, ili kuendesha vizuri maagizo yanayowahusu, na kutimiza wajibu wa kila mmoja kwa mwenzake.IT is lawful and expedient that there be fixed congregations, that is, a certain company of Christians to meet in one assembly ordinarily for publick worship. When believers multiply to such a number, that they cannot conveniently meet in one place, it is lawful and expedient that they should be divided into distinct and fixed congregations, for the better administration of such ordinances as belong unto them, and the discharge of mutual duties.

Njia ya kawaida ya kuwagawa Wakristo katika makutaniko tofauti, na inayofaa zaidi kwa kujengana, ni kwa mipaka ya makazi yao.The ordinary way of dividing Christians into distinct congregations, and most expedient for edification, is by the respective bounds of their dwellings.

Kwanza, kwa sababu wale wanaokaa pamoja, wakiwa wamefungwa na kila aina ya wajibu wa kimaadili wao kwa wao, wana nafasi nzuri zaidi ya kuutimiza; na kifungo hicho cha kimaadili ni cha daima; kwa maana Kristo hakuja kuiondoa sheria, bali kuikamilisha.First, Because they who dwell together, being bound to all kind of moral duties one to another, have the better opportunity thereby to discharge them; which moral tie is perpetual; for Christ came not to destroy the law, but to fulfil it.

Pili, ushirika wa watakatifu lazima upangwe kwa namna inayopatana na matumizi yanayofaa zaidi ya maagizo ya Mungu na kutimiza wajibu wa kimaadili, bila kupendelea watu.Secondly, The communion of saints must be so ordered, as may stand with the most convenient use of the ordinances, and discharge of moral duties, without respect of persons.

Tatu, mchungaji na watu wanapaswa kuishi karibu hivi kwamba waweze kutimiza wajibu wao kwa wao kwa urahisi zaidi.Thirdly, The pastor and people must so nearly cohabit together, as that they may mutually perform their duties each to other with most conveniency.

Katika kundi hili baadhi yao lazima watengwe ili kushika ofisi.In this company some must be set apart to bear office.

8. Kuhusu Watumishi wa Usharika wa Mahali Pamoja.8. Of the Officers of a particular Congregation.

KWA watumishi wa usharika mmoja, lazima awepo angalau mmoja, wa kufanya kazi katika neno na mafundisho, na wa kutawala.FOR officers in a single congregation, there ought to be one at the least, both to labour in the word and doctrine, and to rule.

Pia inafaa wawepo wengine wa kuungana naye katika utawala.It is also requisite that there should be others to join in government.

Vilevile inafaa wawepo wengine wa kutunza hasa kuwasaidia maskini.And likewise it is requisite that there be others to take special care for the relief of the poor.

Idadi ya kila kundi la hawa inapaswa kulingana na hali ya usharika.The number of each of which is to be proportioned according to the condition of the congregation.

Watumishi hawa wanapaswa kukutana pamoja kwa nyakati zinazofaa na zilizowekwa, ili kupanga vema mambo ya usharika huo, kila mmoja kulingana na ofisi yake.These officers are to meet together at convenient and set times, for the well ordering of the affairs of that congregation, each according to his office.

Inafaa zaidi kwamba katika mikutano hii, yule ambaye ofisi yake ni kufanya kazi katika neno na mafundisho, awe mwenyekiti wa mijadala yao.It is most expedient that, in these meetings, one whose office is to labour in the word and doctrine, do moderate in their proceedings.

9. Kuhusu Maagizo ya Mungu katika Usharika wa Mahali Pamoja.9. Of the Ordinances in a particular Congregation.

MAAGIZO katika usharika mmoja ni: sala, shukrani, na kuimba zaburi; neno linalosomwa (ingawa halifuatwi mara moja na ufafanuzi wa kilichosomwa); neno linalofafanuliwa na kutumiwa; kufundisha katekisimu; sakramenti zinazoendeshwa; sadaka ya maskini inayokusanywa; kuwaruhusu watu waende kwa baraka.THE ordinances in a single congregation are, prayer, thanksgiving, and singing of psalms, the word read, (although there follow no immediate explication of what is read,) the word expounded and applied, catechising, the sacraments administered, collection made for the poor, dismissing the people with a blessing.

10. Kuhusu Utawala wa Kanisa na Aina Mbalimbali za Mabaraza kwa Ajili Yake.10. Of Church-Government, and the several sorts of Assemblies for the same.

KRISTO ameweka utawala na watawala wa kanisa katika kanisa: kwa kusudi hilo, mitume walipokea funguo moja kwa moja kutoka mkononi mwa Yesu Kristo, na wakazitumia na kuzifanyia kazi katika makanisa yote ya ulimwengu kila walipohitaji.CHRIST hath instituted a government, and governors ecclesiastical in the church: to that purpose, the apostles did immediately receive the keys from the hand of Jesus Christ, and did use and exercise them in all the churches of the world upon all occasions.

Na Kristo tangu hapo ameendelea daima kuwapa wengine katika kanisa lake karama za kutawala, na agizo la kuitekeleza wanapoitwa kwayo.And Christ hath since continually furnished some in his church with gifts of government, and with commission to execute the same, when called thereunto.

Ni halali, na yapatana na neno la Mungu, kwamba kanisa litawaliwe kwa aina kadhaa za mabaraza, ambayo ni ya kiusharika, ya kiklasisi na ya kisinodi.It is lawful, and agreeable to the word of God, that the church be governed by several sorts of assemblies, which are congregational, classical, and synodical.

11. Kuhusu Mamlaka ya Pamoja ya Mabaraza Haya Yote.11. Of the power in common of all these Assemblies.

NI halali, na yapatana na neno la Mungu, kwamba mabaraza kadhaa yaliyotajwa hapo juu yana mamlaka ya kuita na kuleta mbele yao mtu yeyote aliye ndani ya mipaka yao, ambaye shughuli ya kikanisa iliyo mbele yao inamhusu.IT is lawful, and agreeable to the word of God, that the several assemblies before mentioned have power to convent, and call before them, any person within their several bounds, whom the ecclesiastical business which is before them doth concern.

Yana mamlaka ya kusikiliza na kuamua kesi na tofauti zinazoletwa mbele yao kwa utaratibu.They have power to hear and determine such causes and differences as do orderly come before them.

Ni halali, na yapatana na neno la Mungu, kwamba mabaraza hayo yote yana mamlaka fulani ya kutoa adhabu za kikanisa.It is lawful, and agreeable to the word of God, that all the said assemblies have some power to dispense church-censures.

12. Kuhusu Mabaraza ya Kiusharika, yaani, Mkutano wa Watumishi Watawala wa Usharika wa Mahali Pamoja, kwa Ajili ya Kuutawala.12. Of Congregational Assemblies, that is, the Meeting of the ruling Officers of a particular Congregation, for the Government thereof.

WATUMISHI watawala wa usharika wa mahali pamoja wana mamlaka, kwa uwezo wa ofisi yao, ya kumwita mbele yao mshiriki yeyote wa usharika, wanapoona sababu ya haki.THE ruling officers of a particular congregation have power, authoritatively, to call before them any member of the congregation, as they shall see just occasion.

Kuchunguza ujuzi na hali ya kiroho ya washiriki mbalimbali wa usharika.To enquire into the knowledge and spiritual estate of the several members of the congregation.

Kuonya na kukemea.To admonish and rebuke.

Matawi haya matatu yanathibitishwa na Ebr. xiii. 17; 1 Thes. v. 12, 13; Eze. xxxiv. 4.Which three branches are proved by Heb. xiii. 17; 1 Thess. v. 12, 13; Ezek. xxxiv. 4.

Kumzuia mtu kwa mamlaka asishiriki meza ya Bwana, ingawa bado hajatupwa nje ya kanisa, kunapatana na Maandiko:Authoritative suspension from the Lord’s table, of a person not yet cast out of the church, is agreeable to the scripture:

Kwanza, kwa sababu agizo lenyewe halipaswi kutiwa unajisi.First, Because the ordinance itself must not be profaned.

Pili, kwa sababu tumeagizwa kujitenga na wale wanaoenenda bila utaratibu.Secondly, Because we are charged to withdraw from those that walk disorderly.

Tatu, kwa sababu ya dhambi kubwa na hatari, kwake yeye anayekuja isivyostahili, na kwa kanisa lote pia. Tena, chini ya Agano la Kale kulikuwa na mamlaka na uwezo wa kuwazuia watu wasio safi wasikaribie vitu vitakatifu.Thirdly, Because of the great sin and danger, both to him that comes unworthily, and also to the whole church. And there was power and authority, under the Old Testament, to keep unclean persons from holy things.

Mamlaka na uwezo kama huo, kwa njia ya mlinganisho, unaendelea chini ya Agano Jipya.The like power and authority, by way of analogy, continues under the New Testament.

Watumishi watawala wa usharika wa mahali pamoja wana mamlaka ya kumzuia mtu kwa mamlaka asishiriki meza ya Bwana, ingawa bado hajatupwa nje ya kanisa:The ruling officers of a particular congregation have power authoritatively to suspend from the Lord’s table a person not yet cast out of the church:

Kwanza, kwa sababu wale wenye mamlaka ya kuhukumu na kuwakubali wanaofaa kupokea sakramenti, wana mamlaka ya kuwazuia wale watakaoonekana hawastahili.First, Because those who have authority to judge of, and admit, such as are fit to receive the sacrament, have authority to keep back such as shall be found unworthy.

Pili, kwa sababu ni shughuli ya kikanisa ya kawaida inayoihusu kutaniko hilo.Secondly, Because it is an ecclesiastical business of ordinary practice belonging to that congregation.

Makutaniko yanapogawanywa na kuwekwa, yanahitaji msaada wa pande zote kutoka kwa mengine, kwa sababu ya udhaifu wao wa ndani na kutegemeana kwao, na pia kwa sababu ya adui wa nje.When congregations are divided and fixed, they need all mutual help one from another, both in regard of their intrinsical weaknesses and mutual dependence, as also in regard of enemies from without.

13. Kuhusu Mabaraza ya Kiklasisi.13. Of Classical Assemblies.

MAANDIKO yanaonyesha presbiteri katika kanisa.THE scripture doth hold out a presbytery in a church.

Presbiteri huundwa na watumishi wa neno, na watumishi wengine wa hadharani wanaopatana na neno la Mungu na kuruhusiwa nalo kuwa watawala wa kanisa, ili kuungana na watumishi katika kulitawala kanisa.A presbytery consisteth of ministers of the word, and such other publick officers as are agreeable to and warranted by the word of God to be church-governors, to join with the ministers in the government of the church.

Maandiko yanaonyesha kwamba makutaniko mengi ya mahali pamoja yanaweza kuwa chini ya utawala mmoja wa kipresbiteri.The scripture doth hold forth, that many particular congregations may be under one presbyterial government.

Pendekezo hili linathibitishwa kwa mifano:This proposition is proved by instances:

I. Kwanza, wa kanisa la Yerusalemu, lililokuwa na makutaniko zaidi ya moja, na makutaniko hayo yote yalikuwa chini ya utawala mmoja wa kipresbiteri.I. First, Of the church of Jerusalem, which consisted of more congregations than one, and all these congregations were under one presbyterial government.

Hili linaonekana hivi:This appeareth thus:

Kwanza, kanisa la Yerusalemu lilikuwa na makutaniko zaidi ya moja, kama ilivyo dhahiri:First, The church of Jerusalem consisted of more congregations than one, as is manifest:

1, kwa wingi wa waumini waliotajwa katika “mahali” mbalimbali, kabla ya kutawanyika kwa waumini huko kwa sababu ya mateso, na pia baada ya kutawanyika.1st, By the multitude of believers mentioned, in divers “places”, both before the dispersion of the believers there, by means of the persecution, and also after the dispersion.

2, kwa mitume wengi na wahubiri wengine katika kanisa la Yerusalemu. Na kama kulikuwa na kutaniko moja tu huko, basi kila mtume alihubiri mara chache tu; jambo ambalo halipatani na Mdo vi. 2.2dly, By the many apostles and other preachers in the church of Jerusalem. And if there were but one congregation there, then each apostle preached but seldom; which will not consist with Acts vi. 2.

3, tofauti ya lugha miongoni mwa waumini, iliyotajwa katika sura ya pili na ya sita ya Matendo, inaonyesha kuwa kulikuwa na makutaniko zaidi ya moja katika kanisa hilo.3dly, The diversity of languages among the believers, mentioned both in the second and sixth chapters of the Acts, doth argue more congregations than one in that church.

Pili, makutaniko hayo yote yalikuwa chini ya utawala mmoja wa kipresbiteri; kwa sababu,Secondly, All those congregations were under one presbyterial government; because,

1, yalikuwa kanisa moja.1st, They were one church.

2, wazee wa kanisa wametajwa.2dly, The elders of the church are mentioned.

3, mitume walifanya matendo ya kawaida ya presbiteri, kama presbiteri katika kirk hiyo; jambo ambalo linathibitisha kanisa la kipresbiteri kabla ya kutawanyika, Mdo vi.3dly, The apostles did the ordinary acts of presbyters, as presbyters in that kirk; which proveth a presbyterial church before the dispersion, Acts vi.

4, makutaniko kadhaa ya Yerusalemu, kwa kuwa yalikuwa kanisa moja, wazee wa kanisa hilo wametajwa wakikutana pamoja kwa matendo ya utawala; jambo ambalo linathibitisha kwamba makutaniko hayo kadhaa yalikuwa chini ya utawala mmoja wa kipresbiteri.4thly, The several congregations in Jerusalem being one church, the elders of that church are mentioned as meeting together for acts of government; which proves that those several congregations were under one presbyterial government.

Na ikiwa makutaniko hayo yalikuwa yamewekwa au hayakuwekwa, kuhusu watumishi au washiriki, haijalishi kwa ukweli wa pendekezo hilo.And whether these congregations were fixed or not fixed, in regard of officers or members, it is all one as to the truth of the proposition.

Wala hakuna tofauti ya maana inayoonekana kati ya makutaniko mbalimbali ya Yerusalemu na makutaniko mengi ya sasa katika hali ya kawaida ya kanisa, kuhusu jambo la kuwekwa kunakohitajika kwa watumishi au washiriki.Nor doth there appear any material difference betwixt the several congregations in Jerusalem, and the many congregations now in the ordinary condition of the church, as to the point of fixedness required of officers or members.

Tatu, kwa hiyo Maandiko yanaonyesha kwamba makutaniko mengi yanaweza kuwa chini ya utawala mmoja wa kipresbiteri.Thirdly, Therefore the scripture doth hold forth, that many congregations may be under one presbyterial government.

II. Pili, kwa mfano wa kanisa la Efeso; kwa maana,II. Secondly, By the instance of the church of Ephesus; for,

Kwanza, kwamba kulikuwa na makutaniko zaidi ya moja katika kanisa la Efeso, inaonekana kutoka Mdo xx. 31, ambapo Paulo anatajwa kukaa Efeso akihubiri kwa muda wa miaka mitatu; na Mdo xix. 18, 19, 20, ambapo matokeo maalumu ya neno yametajwa; na mst. 10 na 17 wa sura hiyo hiyo, ambapo kuna tofauti kati ya Wayahudi na Wayunani; na 1 Kor. xvi. 8, 9, ambapo kuna sababu ya Paulo kukaa Efeso hadi Pentekoste; na mst. 19, ambapo limetajwa kanisa la mahali pamoja ndani ya nyumba ya Akula na Priskila, waliokuwa Efeso wakati huo, kama inavyoonekana Mdo xviii. 19, 24, 26. Yote haya yakiwekwa pamoja, yanathibitisha kwamba wingi wa waumini ulifanya makutaniko zaidi ya moja katika kanisa la Efeso.First, That there were more congregations than one in the church of Ephesus, appears by Acts xx. 31, where is mention of Paul’s continuance at Ephesus in preaching for the space of three years; and Acts xix. 18, 19, 20, where the special effect of the word is mentioned; and ver. 10. and 17. of the same chapter, where is a distinction of Jews and Greeks; and 1 Cor. xvi. 8, 9, where is a reason of Paul’s stay at Ephesus until Pentecost; and ver. 19, where is mention of a particular church in the house of Aquila and Priscilla, then at Ephesus, as appears, Acts xviii. 19, 24, 26. All which laid together, doth prove that the multitude of believers did make more congregations than one in the church of Ephesus.

Pili, kwamba kulikuwa na wazee wengi juu ya makutaniko hayo mengi, kama kundi moja, inaonekana.Secondly, That there were many elders over these many congregations, as one flock, appeareth.

Tatu, kwamba makutaniko hayo mengi yalikuwa kanisa moja, na kwamba yalikuwa chini ya utawala mmoja wa kipresbiteri, inaonekana.Thirdly, That these many congregations were one church, and that they were under one presbyterial government, appeareth.

2. Sinodi na Kuwekwa Wakfu: Kuwatenga Watumishi wa Neno2. Synods and Ordination: Setting Apart Ministers of the Word

Mkutano wa Westminster, The Form of Presbyterial Church-Government (Namna ya Utawala wa Kanisa la Kipresbiteri, 1645), sehemu ya 14–19: mabaraza ya kisinodi, mafundisho na mamlaka ya kuwekwa wakfu, na Mwongozo wa Kuwaweka Wakfu Watumishi pamoja na kanuni zake za kawaida na za kipekee. Chanzo cha msingi; nakala imetoka OpenChristianData (shahidi: thewestminsterstandard.org).Westminster Assembly, The Form of Presbyterial Church-Government (1645), sections 14–19: synodical assemblies, the doctrine and power of ordination, and the Directory for the Ordination of Ministers with its ordinary and extraordinary rules. Primary source; transcription via OpenChristianData (witness: thewestminsterstandard.org).

Dokezo la CTS: Sehemu ya 16 na ya 18 zinarudia mapendekezo yale yale, mara moja bila namba na mara moja kwa namba; zote mbili zimechapishwa kama zilivyo katika chanzo. “Agano la falme tatu” ni Solemn League and Covenant (1643) kati ya Skotlandi, Uingereza na Ayalandi. Kanuni “za kipekee” zinajibu hali ya Vita vya Wenyewe kwa Wenyewe vya Uingereza, wakati makutaniko mengi na majeshi hayakuwa na mchungaji.CTS note: Sections 16 and 18 repeat the same propositions, once unnumbered and once numbered; both are printed as in the source. The “covenant of the three kingdoms” is the Solemn League and Covenant (1643) between Scotland, England and Ireland. The “extraordinary” rules answer the conditions of the English Civil War, when many congregations and the armies had no minister.

14. Kuhusu Mabaraza ya Kisinodi.14. Of Synodical Assemblies.

MAANDIKO yanaonyesha aina nyingine ya mabaraza kwa ajili ya kutawala kanisa, zaidi ya ya kiklasisi na ya kiusharika, ambayo yote tunayaita ya Kisinodi.THE scripture doth hold out another sort of assemblies for the government of the church, beside classical and congregational, all which we call Synodical.

Wachungaji na walimu, na watawala wengine wa kanisa (pamoja na watu wengine wanaofaa, itakapoonekana inafaa), ni washiriki wa mabaraza hayo tunayoyaita ya Kisinodi, mahali wanapokuwa na wito halali wa kuwemo.Pastors and teachers, and other church-governors, (as also other fit persons, when it shall be deemed expedient,) are members of those assemblies which we call Synodical, where they have a lawful calling thereunto.

Mabaraza ya kisinodi yanaweza kuwa halali ya aina kadhaa, kama ya jimbo, ya taifa na ya ulimwengu mzima (oecumenical).Synodical assemblies may lawfully be of several sorts, as provincial, national, and oecumenical.

Ni halali, na yapatana na neno la Mungu, kwamba kuwe na utaratibu wa kutii kati ya mabaraza ya kiusharika, ya kiklasisi, ya jimbo na ya taifa, kwa ajili ya kulitawala kanisa.It is lawful, and agreeable to the word of God, that there be a subordination of congregational, classical, provincial, and national assemblies, for the government of the church.

15. Kuhusu Kuwekwa Wakfu kwa Watumishi.15. Of Ordination of Ministers.

CHINI ya kichwa cha Kuwekwa Wakfu kwa Watumishi inapaswa kuzingatiwa ama mafundisho kuhusu kuwekwa wakfu, ama mamlaka yake.UNDER the head of Ordination of Ministers is to be considered, either the doctrine of ordination, or the power of it.

16. Kuhusu Mafundisho ya Kuwekwa Wakfu.16. Touching the Doctrine of Ordination.

HAKUNA mtu anayepaswa kujitwalia ofisi ya mtumishi wa neno bila wito halali.NO man ought to take upon him the office of a minister of the word without a lawful calling.

Kuwekwa wakfu kunapaswa kuendelea daima katika kanisa.Ordination is always to be continued in the church.

Kuwekwa wakfu ni kumtenga mtu kwa heshima kuu kwa ofisi fulani ya kanisa ya hadharani.Ordination is the solemn setting apart of a person to some publick church office.

Kila mtumishi wa neno anapaswa kuwekwa wakfu kwa kuwekewa mikono na kwa sala, pamoja na kufunga, na wazee wahubiri (preaching presbyters) ambao jambo hilo ni lao.Every minister of the word is to be ordained by imposition of hands, and prayer, with fasting, by those preaching presbyters to whom it doth belong.

Yapatana na neno la Mungu, na inafaa sana, kwamba wale watakaowekwa wakfu kuwa watumishi wateuliwe kwa kanisa fulani la mahali pamoja, au kwa mgawo mwingine wa kihuduma.It is agreeable to the word of God, and very expedient, that such as are to be ordained ministers, be designed to some particular church, or other ministerial charge.

Yule atakayewekwa wakfu kuwa mtumishi lazima awe amehitimu ipasavyo, kwa maisha na kwa uwezo wa kihuduma, kulingana na kanuni za mtume.He that is to be ordained minister, must be duly qualified, both for life and ministerial abilities, according to the rules of the apostle.

Anapaswa kuchunguzwa na kukubaliwa na wale watakaomweka wakfu.He is to be examined and approved by those by whom he is to be ordained.

Hakuna mtu atakayewekwa wakfu kuwa mtumishi wa usharika fulani, ikiwa wa usharika huo wanaweza kuonyesha sababu ya haki ya kupinga dhidi yake.No man is to be ordained a minister for a particular congregation, if they of that congregation can shew just cause of exception against him.

17. Kuhusu Mamlaka ya Kuwekwa Wakfu.17. Touching the Power of Ordination.

KUWEKA wakfu ni tendo la presbiteri.ORDINATION is the act of a presbytery.

Mamlaka ya kuendesha kazi yote ya kuweka wakfu iko katika presbiteri nzima, ambayo, inapokuwa juu ya makutaniko zaidi ya moja, ikiwa makutaniko hayo yamewekwa au hayakuwekwa, kuhusu watumishi au washiriki, haijalishi kuhusu jambo la kuweka wakfu.The power of ordering the whole work of ordination is in the whole presbytery, which, when it is over more congregations than one, whether these congregations be fixed or not fixed, in regard of officers or members, it is indifferent as to the point of ordination.

Inafaa sana kwamba hakuna usharika mmoja, unaoweza kuungana na wengine kwa urahisi, unaojitwalia mamlaka yote na ya pekee katika kuweka wakfu:It is very requisite, that no single congregation, that can conveniently associate, do assume to itself all and sole power in ordination:

1. Kwa sababu hakuna mfano katika Maandiko kwamba usharika wowote mmoja, ambao ungeweza kuungana na wengine kwa urahisi, ulijitwalia mamlaka yote na ya pekee katika kuweka wakfu; wala hakuna kanuni inayoweza kuthibitisha desturi kama hiyo.1. Because there is no example in scripture that any single congregation, which might conveniently associate, did assume to itself all and sole power in ordination; neither is there any rule which may warrant such a practice.

2. Kwa sababu katika Maandiko kuna mfano wa kuweka wakfu na presbiteri iliyokuwa juu ya makutaniko mbalimbali; kama katika kanisa la Yerusalemu, lililokuwa na makutaniko mengi: makutaniko hayo mengi yalikuwa chini ya presbiteri moja, na presbiteri hiyo iliweka wakfu.2. Because there is in scripture example of an ordination in a presbytery over divers congregations; as in the church of Jerusalem, where were many congregations: these many congregations were under one presbytery, and this presbytery did ordain.

Wazee wahubiri waliounganika kwa utaratibu, ama mijini ama katika vijiji vya jirani, ndio wale ambao kuwekea mikono ni jukumu lao, kwa makutaniko yaliyo ndani ya mipaka yao kila moja.The preaching presbyters orderly associated, either in cities or neighbouring villages, are those to whom the imposition of hands doth appertain, for those congregations within their bounds respectively.

18. Kuhusu Sehemu ya Kimafundisho ya Kuwekwa Wakfu kwa Watumishi.18. Concerning the Doctrinal Part of Ordination of Ministers.

1. Hakuna mtu anayepaswa kujitwalia ofisi ya mtumishi wa neno bila wito halali.1. No man ought to take upon him the office of a minister of the word without a lawful calling.

2. Kuwekwa wakfu kunapaswa kuendelea daima katika kanisa.2. Ordination is always to be continued in the church.

3. Kuwekwa wakfu ni kumtenga mtu kwa heshima kuu kwa ofisi fulani ya kanisa ya hadharani.3. Ordination is the solemn setting apart of a person to some publick church office.

4. Kila mtumishi wa neno anapaswa kuwekwa wakfu kwa kuwekewa mikono na kwa sala, pamoja na kufunga, na wazee wahubiri hawa ambao jambo hilo ni lao.4. Every minister of the word is to be ordained by imposition of hands, and prayer, with fasting, by these preaching presbyters to whom it doth belong.

5. Mamlaka ya kuendesha kazi yote ya kuweka wakfu iko katika presbiteri nzima, ambayo, inapokuwa juu ya makutaniko zaidi ya moja, ikiwa makutaniko hayo yamewekwa au hayakuwekwa, kuhusu watumishi au washiriki, haijalishi kuhusu jambo la kuweka wakfu.5. The power of ordering the whole work of ordination is in the whole presbytery, which, when it is over more congregations than one, whether those congregations be fixed or not fixed, in regard of officers or members, it is indifferent as to the point of ordination.

6. Yapatana na neno, na inafaa sana, kwamba wale watakaowekwa wakfu kuwa watumishi wateuliwe kwa kanisa fulani la mahali pamoja, au kwa mgawo mwingine wa kihuduma.6. It is agreeable to the word, and very expedient, that such as are to be ordained ministers be designed to some particular church, or other ministerial charge.

7. Yule atakayewekwa wakfu kuwa mtumishi lazima awe amehitimu ipasavyo, kwa maisha na kwa uwezo wa kihuduma, kulingana na kanuni za mtume.7. He that is to be ordained minister, must be duly qualified, both for life and ministerial abilities, according to the rules of the apostle.

8. Anapaswa kuchunguzwa na kukubaliwa na wale watakaomweka wakfu.8. He is to be examined and approved by those by whom he is to be ordained.

9. Hakuna mtu atakayewekwa wakfu kuwa mtumishi wa usharika fulani, ikiwa wa usharika huo wanaweza kuonyesha sababu ya haki ya kupinga dhidi yake.9. No man is to be ordained a minister for a particular congregation, if they of that congregation can shew just cause of exception against him.

10. Wazee wahubiri waliounganika kwa utaratibu, ama mijini ama katika vijiji vya jirani, ndio wale ambao kuwekea mikono ni jukumu lao, kwa makutaniko yaliyo ndani ya mipaka yao kila moja.10. Preaching presbyters orderly associated, either in cities or neighbouring villages, are those to whom the imposition of hands doth appertain, for those congregations within their bounds respectively.

11. Katika hali za kipekee, jambo la kipekee linaweza kufanywa hadi utaratibu thabiti upatikane, lakini kwa kukaa karibu na kanuni kadiri iwezekanavyo.11. In extraordinary cases, something extraordinary may be done, until a settled order may be had, yet keeping as near as possibly may be to the rule.

12. Wakati huu (kama tunavyodhani kwa unyenyekevu) kuna sababu ya kipekee ya njia ya kuweka wakfu kwa ajili ya kuwapatia watumishi mara moja.12. There is at this time (as we humbly conceive) an extraordinary occasion for a way of ordination for the present supply of ministers.

19. Mwongozo wa Kuwaweka Wakfu Watumishi.19. The Directory for the Ordination of Ministers.

KWA kuwa ni dhahiri kwa neno la Mungu kwamba hakuna mtu anayepaswa kujitwalia ofisi ya mtumishi wa injili hadi awe ameitwa na kuwekwa wakfu kihalali kwa ajili yake; na kwamba kazi ya kuweka wakfu ifanywe kwa uangalifu, hekima, utulivu na heshima yote inayostahili, tunatoa kwa unyenyekevu maelekezo haya kama yanayopaswa kushikwa.IT being manifest by the word of God, that no man ought to take upon him the office of a minister of the gospel, until he be lawfully called and ordained thereunto; and that the work of ordination is to be performed with all due care, wisdom, gravity, and solemnity, we humbly tender these directions, as requisite to be observed.

1. Yule atakayewekwa wakfu, akiwa amependekezwa na watu, au kwa njia nyingine kupendekezwa kwa presbiteri, kwa mahali popote, lazima aende kwa presbiteri, akiwa ameleta pamoja naye cheti cha kuthibitisha kwamba ameliapa agano la falme tatu; cha bidii yake na maendeleo yake katika masomo yake; ni digrii gani alizozipata chuo kikuu, na muda gani alikaa huko; na pia cha umri wake, ambao ni lazima uwe miaka ishirini na minne; lakini hasa cha maisha yake na mwenendo wake.1. He that is to be ordained, being either nominated by the people, or otherwise commended to the presbytery, for any place, must address himself to the presbytery, and bring with him a testimonial of his taking the covenant of the three kingdoms; of his diligence and proficiency in his studies; what degrees he hath taken in the university, and what hath been the time of his abode there; and withal of his age, which is to be twenty four years; but especially of his life and conversation.

2. Mambo hayo yakiisha kuzingatiwa na presbiteri, ni lazima waendelee kuuliza kuhusu neema ya Mungu ndani yake, na kama ni mtu wa utakatifu wa maisha unaohitajika kwa mtumishi wa injili; na kumchunguza kuhusu elimu yake na utoshelevu wake, na kuhusu ushahidi wa wito wake kwa huduma takatifu; na, hasa, wito wake mwema na wa moja kwa moja kwa mahali hapo.2. Which being considered by the presbytery, they are to proceed to enquire touching the grace of God in him, and whether he be of such holiness of life as is requisite in a minister of the gospel; and to examine him touching his learning and sufficiency, and touching the evidences of his calling to the holy ministry; and, in particular, his fair and direct calling to that place.

Kanuni za Uchunguzi ni hizi:The Rules for Examination are these:

“(1.) Kwamba anayechunguzwa atendewe kwa njia ya kindugu, kwa upole wa roho, na kwa heshima ya pekee kwa utu, adabu na hadhi ya kila mmoja.“(1.) That the examined be dealt withal in a brotherly way, with mildness of spirit, and with special respect to the gravity, modesty, and quality of every one.

“(2.) Atachunguzwa kuhusu ujuzi wake wa lugha za asili, na jaribio lake lifanywe kwa kusoma Agano Jipya la Kiebrania na la Kiyunani, na kutafsiri sehemu fulani za baadhi yake kwa Kilatini; na kama ana upungufu katika hizo, uchunguzi ufanywe kwa ukali zaidi kuhusu elimu yake nyingine, na kama ana ujuzi wa mantiki na falsafa.“(2.) He shall be examined touching his skill in the original tongues, and his trial to be made by reading the Hebrew and Greek Testaments, and rendering some portion of some into Latin; and if he be defective in them, enquiry shall be made more strictly after his other learning, and whether he hath skill in logick and philosophy.

“(3.) Ni waandishi gani wa teolojia amewasoma, na anayewajua vizuri zaidi; na jaribio lifanywe la ujuzi wake wa misingi ya dini, na uwezo wake wa kutetea mafundisho sahihi yaliyomo ndani yake dhidi ya maoni yote yasiyo na afya na ya makosa, hasa yale ya kizazi cha sasa; ujuzi wake wa maana na tafsiri ya sehemu hizo za Maandiko atakazopewa, katika masuala ya dhamiri, na katika mpangilio wa nyakati wa Maandiko, na historia ya kanisa.“(3.) What authors in divinity he hath read, and is best acquainted with; and trial shall be made in his knowledge of the grounds of religion, and of his ability to defend the orthodox doctrine contained in them against all unsound and erroneous opinions, especially these of the present age; of his skill in the sense and meaning of such places of scripture as shall be proposed unto him, in cases of conscience, and in the chronology of the scripture, and the ecclesiastical history.

“(4.) Ikiwa hajawahi kuhubiri hadharani kwa kukubaliwa na wale wanaoweza kuhukumu, atafafanua mbele ya presbiteri, kwa wakati unaofaa atakaopangiwa, sehemu fulani ya Maandiko atakayopewa.“(4.) If he hath not before preached in publick with approbation of such as are able to judge, he shall, at a competent time assigned him, expound before the presbytery such a place of scripture as shall be given him.

“(5.) Atatunga pia, ndani ya wakati unaofaa, hotuba kwa Kilatini juu ya mada fulani ya kawaida au ya mabishano katika teolojia atakayopangiwa, na kuwasilisha kwa presbiteri hoja zinazoeleza muhtasari wake, na kutetea mjadala juu yake.“(5.) He shall also, within a competent time, frame a discourse in Latin upon such a common-place or controversy in divinity as shall be assigned to him, and exhibit to the presbytery such theses as express the sum thereof, and maintain a dispute upon them.

“(6.) Atahubiri mbele ya watu, – presbiteri, au baadhi ya watumishi wa neno waliowekwa na wao, wakiwapo.“(6.) He shall preach before the people, – the presbytery, or some of the ministers of the word appointed by them, being present.

“(7.) Kiasi cha karama zake kwa kulinganisha na mahali anapoitwa kitazingatiwa.“(7.) The proportion of his gifts in relation to the place unto which he is called shall be considered.

“(8.) Zaidi ya jaribio la karama zake katika kuhubiri, atafanyiwa uchunguzi katika mambo yaliyotangulia siku mbili tofauti, na zaidi, ikiwa presbiteri itaona ni lazima.“(8.) Beside the trial of his gifts in preaching, he shall undergo an examination in the premises two several days, and more, if the presbytery shall judge it necessary.

“(9.) Na kuhusu yule aliyewekwa wakfu hapo awali kuwa mtumishi, na ambaye anahamishiwa mgawo mwingine, ataleta cheti cha kuwekwa kwake wakfu, na cha uwezo wake na mwenendo wake, ambapo ufaafu wake kwa mahali hapo utajaribiwa kwa kuhubiri kwake huko, na (ikiwa itaonekana ni lazima) kwa kumchunguza zaidi.”“(9.) And as for him that hath formerly been ordained a minister, and is to be removed to another charge, he shall bring a testimonial of his ordination, and of his abilities and conversation, whereupon his fitness for that place shall be tried by his preaching there, and (if it shall be judged necessary) by a further examination of him.”

3. Katika yote hayo akiisha kukubaliwa, atatumwa kwa kanisa atakalolitumikia, ili ahubiri huko siku tatu tofauti na kuishi miongoni mwa watu, wapate kuyajaribu karama zake kwa kujengwa, na wapate wakati na nafasi ya kuuliza kuhusu maisha yake na mwenendo wake, na kumjua vizuri zaidi.3. In all which he being approved, he is to be sent to the church where he is to serve, there to preach three several days and to converse with the people, that they may have trial of his gifts for their edification, and may have time and occasion to enquire into, and the better to know, his life and conversation.

4. Katika siku ya mwisho kati ya siku hizo tatu zilizopangwa kwa kujaribu karama zake za kuhubiri, presbiteri itatuma kwa usharika taarifa ya hadharani kwa maandishi, itakayosomwa hadharani mbele ya watu, na baadaye kubandikwa kwenye mlango wa kanisa, kutangaza kwamba siku fulani idadi ya kutosha ya washiriki wa usharika huo, waliopendekezwa na wao wenyewe, wataonekana mbele ya presbiteri, ili kutoa kibali na ridhaa yao kwa mtu huyo kuwa mchungaji wao; au vinginevyo, kuwasilisha, kwa busara yote ya Kikristo na upole, pingamizi walizo nazo dhidi yake. Na ikiwa, siku iliyopangwa, hakuna pingamizi la haki dhidi yake, bali watu wakatoa ridhaa yao, basi presbiteri itaendelea na kuweka wakfu.4. In the last of these three days appointed for the trial of his gifts in preaching, there shall be sent from the presbytery to the congregation a publick intimation in writing, which shall be publickly read before the people, and after affixed to the church-door, to signify that such a day a competent number of the members of that congregation, nominated by themselves, shall appear before the presbytery, to give their consent and approbation to such a man to be their minister; or otherwise, to put in, with all Christian discretion and meekness, what exceptions they have against him. And if, upon the day appointed, there be no just exception against him, but the people give their consent, then the presbytery shall proceed to ordination.

5. Siku iliyopangwa kwa kuweka wakfu, ambayo itafanyika katika kanisa ambalo yule atakayewekwa wakfu atalitumikia, kutakuwa na mfungo mtakatifu na usharika, ili waungane kwa bidii zaidi katika sala kwa ajili ya baraka juu ya maagizo ya Kristo, na kazi za mtumishi wake kwa faida yao. Presbiteri itakuja mahali hapo, au angalau watumishi watatu au wanne wa neno watatumwa huko kutoka presbiteri; ambao mmoja aliyeteuliwa na presbiteri atawahubiria watu kuhusu ofisi na wajibu wa watumishi wa Kristo, na jinsi watu wanavyopaswa kuwapokea kwa ajili ya kazi yao.5. Upon the day appointed for ordination, which is to be performed in that church where he that is to be ordained is to serve, a solemn fast shall be kept by the congregation, that they may the more earnestly join in prayer for a blessing upon the ordinances of Christ, and the labours of his servant for their good. The presbytery shall come to the place, or at least three or four ministers of the word shall be sent thither from the presbytery; of which one appointed by the presbytery shall preach to the people concerning the office and duty of ministers of Christ, and how the people ought to receive them for their work’s sake.

6. Baada ya mahubiri, mtumishi aliyehubiri atamwuliza, mbele ya usharika, yule anayewekwa wakfu sasa, kuhusu imani yake kwa Yesu Kristo, na kusadiki kwake kweli ya dini iliyofanyiwa matengenezo, kulingana na Maandiko; nia na malengo yake ya dhati katika kutamani kuingia katika wito huu; bidii yake katika kuomba, kusoma, kutafakari, kuhubiri, kuendesha sakramenti, nidhamu, na kutimiza wajibu wote wa kihuduma kwa mgawo wake; juhudi yake na uaminifu wake katika kutetea kweli ya injili, na umoja wa kanisa, dhidi ya uzushi na mgawanyiko; uangalifu wake kwamba yeye mwenyewe na familia yake wawe bila lawama, na mifano kwa kundi; utayari wake na unyenyekevu wake, kwa upole wa roho, kujisalimisha kwa maonyo ya ndugu zake na nidhamu ya kanisa; na azimio lake la kudumu katika wajibu wake dhidi ya taabu zote na mateso.6. After the sermon, the minister who hath preached shall, in the face of the congregation, demand of him who is now to be ordained, concerning his faith in Christ Jesus, and his persuasion of the truth of the reformed religion, according to the scriptures; his sincere intentions and ends in desiring to enter into this calling; his diligence in praying, reading, meditation, preaching, ministering the sacraments, discipline, and doing all ministerial duties towards his charge; his zeal and faithfulness in maintaining the truth of the gospel, and unity of the church, against error and schism; his care that himself and his family may be unblameable, and examples to the flock; his willingness and humility, in meekness of spirit, to submit unto the admonitions of his brethren, and discipline of the church; and his resolution to continue in his duty against all trouble and persecution.

7. Baada ya kujieleza katika hayo yote, na kukiri utayari wake, na kuahidi juhudi zake, kwa msaada wa Mungu; mtumishi atawauliza vilevile watu kuhusu utayari wao wa kumpokea na kumtambua kuwa mtumishi wa Kristo; na kumtii na kujisalimisha kwake, kama mwenye mamlaka juu yao katika Bwana; na kumtegemeza, kumtia moyo na kumsaidia katika sehemu zote za ofisi yake.7. In all which having declared himself, professed his willingness, and promised his endeavours, by the help of God; the minister likewise shall demand of the people concerning their willingness to receive and acknowledge him as the minister of Christ; and to obey and submit unto him, as having rule over them in the Lord; and to maintain, encourage, and assist him in all the parts of his office.

8. Mambo hayo yakiisha kuahidiwa na watu kwa pande zote, presbiteri, au watumishi waliotumwa nayo kwa ajili ya kuweka wakfu, watamtenga kwa heshima kuu kwa ofisi na kazi ya huduma, kwa kumwekea mikono, kutakakoambatana na sala fupi au baraka kwa maana hii:8. Which being mutually promised by the people, the presbytery, or the ministers sent from them for ordination, shall solemnly set him apart to the office and work of the ministry, by laying their hands on him, which is to be accompanied with a short prayer or blessing, to this effect:

“Tukikiri kwa shukrani rehema kuu ya Mungu kwa kumtuma Yesu Kristo kwa ukombozi wa watu wake; na kwa kupaa kwake mkono wa kuume wa Mungu Baba, na kutoka huko kummwaga Roho wake, na kuwapa wanadamu karama, mitume, wainjilisti, manabii, wachungaji na walimu; kwa ajili ya kulikusanya na kulijenga kanisa lake; na kwa kumfaa na kumwelekeza mtu huyu kwa kazi hii kuu:* kumwomba amtayarishe kwa Roho wake Mtakatifu, ampe (ambaye kwa jina lake tunamtenga hivi kwa huduma hii takatifu) kutimiza kazi ya huduma yake katika mambo yote, apate kujiokoa mwenyewe, na watu wake waliokabidhiwa kwa mgawo wake.”“Thankfully acknowledging the great mercy of God in sending Jesus Christ for the redemption of his people; and for his ascension to the right hand of God the Father, and thence pouring out his Spirit, and giving gifts to men, apostles, evangelists, prophets, pastors, and teachers; for the gathering and building up of his church; and for fitting and inclining this man to this great work:* to entreat him to fit him with his Holy Spirit, to give him (who in his name we thus set apart to this holy service) to fulfil the work of his ministry in all things, that he may both save himself, and his people committed to his charge.”

* Hapa na waweke mikono juu ya kichwa chake.* Here let them impose hands on his head.

9. Sala hii au namna nyingine kama hiyo ya sala na baraka ikiisha, mtumishi aliyehubiri na amhimize kwa ufupi kuzingatia ukuu wa ofisi yake na kazi yake, hatari ya uzembe kwake mwenyewe na kwa watu wake, baraka itakayoambatana na uaminifu wake katika maisha haya, na yale yajayo; na pia awahimize watu wajiendeshe kwake kama kwa mtumishi wao katika Bwana, kulingana na ahadi yao ya dhati waliyotoa hapo awali. Na hivyo kwa sala, akiwakabidhi yeye na kundi lake kwa neema ya Mungu, baada ya kuimba zaburi, mkutano na uruhusiwe kuondoka kwa baraka.9. This or the like form of prayer and blessing being ended, let the minister who preached briefly exhort him to consider of the greatness of his office and work, the danger of negligence both to himself and his people, the blessing which will accompany his faithfulness in this life, and that to come; and withal exhort the people to carry themselves to him, as to their minister in the Lord, according to their solemn promise made before. And so by prayer commending both him and his flock to the grace of God, after singing of a psalm, let the assembly be dismissed with a blessing.

10. Ikiwa mtumishi ameteuliwa kwa usharika, ambaye hapo awali alikuwa amewekwa wakfu kuwa mzee (presbyter) kulingana na namna ya kuweka wakfu iliyokuwa katika kanisa la Uingereza, ambayo tunaishikilia kuwa halali kwa msingi wake, na isiyopaswa kukataliwa na yeyote aliyeipokea; basi, kukiwa na uangalifu katika mambo ya uchunguzi, na akubaliwe bila kuwekwa wakfu upya.10. If a minister be designed to a congregation, who hath been formerly ordained presbyter according to the form of ordination which hath been in the church of England, which we hold for substance to be valid, and not to be disclaimed by any who have received it; then, there being a cautious proceeding in matters of examination, let him be admitted without any new ordination.

11. Na iwapo mtu yeyote ambaye tayari amewekwa wakfu kuwa mtumishi huko Skotlandi, au katika kanisa lingine lolote lililofanyiwa matengenezo, ameteuliwa kwa usharika mwingine huko Uingereza, ataleta kutoka kwa kanisa hilo kwa presbiteri ya hapa, ambayo ndani yake usharika huo upo, cheti cha kutosha cha kuwekwa kwake wakfu, cha maisha yake na mwenendo wake alipoishi nao, na cha sababu za kuhama kwake; na kufanyiwa jaribio la ufaafu wake na utoshelevu wake, na kutendewa kwa njia ile ile katika mambo mengine, kama ilivyowekwa katika kanuni inayotangulia moja kwa moja, kuhusu uchunguzi na kukubaliwa.11. And in case any person already ordained minister in Scotland, or in any other reformed church, be designed to another congregation in England, he is to bring from that church to the presbytery here, within which that congregation is, a sufficient testimonial of his ordination, of his life and conversation while he lived with them, and of the causes of his removal; and to undergo such a trial of his fitness and sufficiency, and to have the same course held with him in other particulars, as is set down in the rule immediately going before, touching examination and admission.

12. Kwamba kumbukumbu zitunzwe kwa uangalifu katika presbiteri mbalimbali, za majina ya watu waliowekwa wakfu, pamoja na vyeti vyao, wakati na mahali pa kuwekwa kwao wakfu, za wazee waliowawekea mikono, na za mgawo walioteuliwa kwao.12. That records be carefully kept in the several presbyteries, of the names of the persons ordained, with their testimonials, the time and place of their ordination, of the presbyters who did impose hands upon them, and of the charge to which they are appointed.

13. Kwamba hakuna fedha wala zawadi, ya aina yoyote, itakayopokelewa kutoka kwa mtu atakayewekwa wakfu, au kutoka kwa yeyote kwa niaba yake, kwa ajili ya kuweka wakfu, au kitu chochote kinachohusiana nao, na yeyote wa presbiteri, au yeyote anayehusiana na yeyote wao, kwa kisingizio chochote.13. That no money or gift, of what kind soever, shall be received from the person to be ordained, or from any on his behalf, for ordination, or ought else belonging to it, by any of the presbytery, or any appertaining to any of them, upon what pretence soever.

Hadi hapa kuhusu Kanuni za kawaida, na utaratibu wa Kuwekwa Wakfu, kwa njia ya kawaida; lile linalohusu njia ya kipekee inayofaa kutumika sasa linafuata.Thus far of ordinary Rules, and course of Ordination, in the ordinary way; that which concerns the extraordinary way, requisite to be now practised, followeth.

1. Katika dharura hizi za sasa, wakati hatuwezi kuwa na presbiteri zozote zilizoundwa kwa mamlaka na kazi yao yote, na watumishi wengi wanapaswa kuwekwa wakfu kwa huduma ya majeshi na jeshi la majini, na kwa makutaniko mengi ambayo hayana mtumishi kabisa; na ambapo (kwa sababu ya taabu za hadharani) watu hawawezi wao wenyewe kuuliza na kumpata atakayekuwa mtumishi mwaminifu kwao, wala kutumiwa kwa usalama mtu wa kufanya jaribio la dhati kama lile lililotajwa katika kanuni za kawaida; hasa wakati hakuna presbiteri karibu nao ambayo wanaweza kuiendea, au ambayo inaweza kuja au kuwatumia mtu anayefaa kuwekwa wakfu katika usharika huo, na kwa watu hao; na hata hivyo, ni lazima watumishi wawekwe wakfu kwa ajili yao na watu fulani, ambao, wakiwa wamewekwa wenyewe kwa kazi ya huduma, wana mamlaka ya kuungana katika kuwatenga wengine wanaoonekana wanafaa na wanastahili. Katika hali hizo, hadi, kwa baraka ya Mungu, ugumu uliotajwa utakapoondolewa kwa kiasi fulani, watumishi wacha Mungu fulani, katika mji wa London au kandokando yake, wateuliwe kwa mamlaka ya serikali, ambao, wakiungana, wanaweza kuwaweka wakfu watumishi kwa mji na kwa maeneo ya jirani, wakikaa karibu iwezekanavyo na kanuni za kawaida zilizotajwa; na muungano huu usiwe na nia wala kusudi lingine, ila kazi ya kuweka wakfu tu.1. In these present exigencies, while we cannot have any presbyteries formed up to their whole power and work, and that many ministers are to be ordained for the service of the armies and navy, and to many congregations where there is no minister at all; and where (by reason of the publick troubles) the people cannot either themselves enquire and find out one who may be a faithful minister for them, or have any with safety sent unto them, for such a solemn trial as was before mentioned in the ordinary rules; especially, when there can be no presbytery near unto them, to whom they may address themselves, or which may come or send to them a fit man to be ordained in that congregation, and for that people; and yet notwithstanding, it is requisite that ministers be ordained for them by some, who, being set apart themselves for the work of the ministry, have power to join in the setting apart others, who are found fit and worthy. In those cases, until, by God’s blessing, the aforesaid difficulties may be in some good measure removed, let some godly ministers, in or about the city of London, be designed by publick authority, who, being associated, may ordain ministers for the city and the vicinity, keeping as near to the ordinary rules fore-mentioned as possibly they may; and let this association be for no other intent or purpose, but only for the work of ordination.

2. Muungano kama huo na ufanywe kwa mamlaka hiyo hiyo katika miji mikubwa, na parokia za jirani katika kaunti mbalimbali, ambazo kwa sasa ni tulivu na hazisumbuliwi, ili kufanya vivyo hivyo kwa sehemu za karibu.2. Let the like association be made by the same authority in great towns, and the neighbouring parishes in the several counties, which are at the present quiet and undisturbed, to do the like for the parts adjacent.

3. Wale waliochaguliwa, au kuteuliwa kwa huduma ya majeshi au jeshi la majini, na wawekwe wakfu, kama ilivyotangulia, na watumishi walioungana wa London, au wengine fulani nchini.3. Let such as are chosen, or appointed for the service of the armies or navy, be ordained, as aforesaid, by the associated ministers of London, or some others in the country.

4. Na wafanye vivyo hivyo, mtu yeyote atakapopendekezwa kwao kihalali na kwa utaratibu kwa huduma ya usharika wowote, asiyeweza kupata uhuru wa kufanyiwa jaribio la vipaji na uwezo wake, na akatamani msaada wa watumishi hao walioungana, ili kuwapatia vizuri zaidi mtu ambaye wao watamhukumu kuwa anafaa kwa huduma ya kanisa hilo na watu hao.4. Let them do the like, when any man shall duly and lawfully be recommended to them for the ministry of any congregation, who cannot enjoy liberty to have a trial of his parts and abilities, and desire the help of such ministers so associated, for the better furnishing of them with such a person as by them shall be judged fit for the service of that church and people.

3. Waliokusanyika Kusikia: Kusoma, Kuomba na Kuhubiri3. Gathered to Hear: Reading, Prayer, and Preaching

Mkutano wa Westminster, The Directory for the Publick Worship of God (Mwongozo wa Ibada ya Hadhara ya Mungu, 1645), sehemu ya 1–6: Dibaji, kukusanyika kwa usharika, kusoma Maandiko hadharani, sala kabla ya mahubiri, kuhubiri neno, na sala baada ya mahubiri. Chanzo cha msingi; nakala imetoka OpenChristianData (shahidi: thewestminsterstandard.org).Westminster Assembly, The Directory for the Publick Worship of God (1645), sections 1–6: the Preface, the assembling of the congregation, the public reading of Scripture, prayer before the sermon, the preaching of the word, and prayer after the sermon. Primary source; transcription via OpenChristianData (witness: thewestminsterstandard.org).

Dokezo la CTS: Mwongozo huu ulichukua nafasi ya Kitabu cha Sala ya Pamoja (Book of Common Prayer) mwaka 1645. Unatoa vichwa na maana ya sala badala ya maandishi yasiyobadilika. Sala fupi baada ya mahubiri (sehemu ya 6) imehifadhiwa hapa kwa sababu inamaliza ibada ya mahubiri. Sala kwa ajili ya “Ukuu wa Mfalme,” Malkia wa Bohemia na Mkuu Mteule wa Palatine zinawahusu watu wa miaka ya 1640. “Matumizi” ya fundisho ni namna ya kulitumia kwa wasikilizaji.CTS note: The Directory replaced the Book of Common Prayer in 1645. It gives the heads and sense of prayers rather than fixed texts. The short prayer after the sermon (section 6) is kept here because it closes the preaching service. Prayers for “the King’s Majesty,” the Queen of Bohemia and the Elector Palatine refer to persons of the 1640s. “Uses” of a doctrine are its applications to the hearers.

1. DIBAJI.1. THE PREFACE.

KATIKA mwanzo wa Matengenezo yaliyobarikiwa, babu zetu wenye hekima na utauwa walijali kuweka utaratibu wa kurekebisha mambo mengi ambayo wakati huo, kwa neno, waligundua kuwa ya bure, ya makosa, ya ushirikina na ya ibada ya sanamu, katika ibada ya hadhara ya Mungu. Jambo hili liliwafanya watu wengi wacha Mungu na wenye elimu kufurahi sana kwa Kitabu cha Sala ya Pamoja kilichotolewa wakati ule; kwa sababu, misa na huduma nyingine za Kilatini zikiwa zimeondolewa, ibada ya hadhara iliadhimishwa kwa lugha yetu wenyewe: watu wengi wa kawaida pia walipata faida kwa kusikia Maandiko yakisomwa kwa lugha yao, ambayo hapo awali yalikuwa kwao kama kitabu kilichotiwa muhuri.IN the beginning of the blessed Reformation, our wise and pious ancestors took care to set forth an order for redress of many things, which they then, by the word, discovered to be vain erroneous, superstitious, and idolatrous, in the publick worship of God. This occasioned many godly and learned men to rejoice much in the Book of Common Prayer, at that time set forth; because the mass, and the rest of the Latin service being removed, the publick worship was celebrated in our own tongue: many of the common people also receive benefit by hearing the scriptures read in their own language, which formerly were unto them as a book that is sealed.

Hata hivyo, uzoefu mrefu na wa huzuni umedhihirisha kwamba Liturujia iliyotumiwa katika Kanisa la Uingereza (licha ya jitihada zote na nia za kidini za waliokitunga) imekuwa kikwazo, si kwa wengi wa wacha Mungu nyumbani tu, bali pia kwa makanisa yaliyofanyiwa matengenezo ng’ambo. Kwa maana, bila kusema kuhusu kulazimisha kusomwa kwa sala zote, jambo lililoongeza sana mzigo wake, taratibu nyingi zisizo na faida na za kuchosha zilizomo ndani yake zimeleta madhara mengi, kwa kuzisumbua dhamiri za watumishi na watu wengi wacha Mungu waliokuwa hawawezi kuzikubali, na pia kwa kuwanyima maagizo ya Mungu, ambayo hawakuweza kuyafurahia bila kukubaliana na taratibu hizo au kutia sahihi yao. Wakristo wema mbalimbali wamezuiwa kwa sababu hiyo wasiifikie meza ya Bwana; na watumishi kadhaa wenye uwezo na uaminifu wamezuiwa kutekeleza huduma yao, (kwa hatari ya roho maelfu, katika wakati wa uhaba mkubwa wa wachungaji waaminifu,) na kunyang’anywa riziki yao, kwa uharibifu wao na wa familia zao. Maaskofu, na kikundi chao, wamejitahidi kuinua hadhi yake hadi kufikia kiwango kwamba kana kwamba hakuna ibada nyingine, wala njia nyingine ya kumwabudu Mungu, miongoni mwetu, ila Kitabu cha Huduma tu; kwa kizuizi kikubwa cha kuhubiri neno, na (katika baadhi ya mahali, hasa hivi karibuni) kulisukuma nje kama lisilo la lazima, au, kwa bora, kama duni sana kuliko kusoma sala ya pamoja; ambayo ilifanywa na watu wengi wajinga na wenye ushirikina kuwa si bora kuliko sanamu, ambao wakijipendeza kwa kuwapo kwao katika huduma hiyo, na kwa kazi ya midomo yao kwa kushiriki sehemu yake, wamejifanya wagumu kwa hiyo katika ujinga wao na kutojali kwao elimu ya wokovu na utauwa wa kweli.Howbeit, long and sad experience hath made it manifest, that the Liturgy used in the Church of England, (notwithstanding all the pains and religious intentions of the Compilers of it,) hath proved an offence, not only to many of the godly at home, but also to the reformed Churches abroad. For, not to speak of urging the reading of all the prayers, which very greatly increased the burden of it, the many unprofitable and burdensome ceremonies contained in it have occasioned much mischief, as well by disquieting the consciences of many godly ministers and people, who could not yield unto them, as by depriving them of the ordinances of God, which they might not enjoy without conforming or subscribing to those ceremonies. Sundry good Christians have been, by means thereof, kept from the Lord’s table; and divers able and faithful ministers debarred from the exercise of their ministry, (to the endangering of many thousand souls, in a time of such scarcity of faithful pastors,) and spoiled of their livelihood, to the undoing of them and their families. Prelates, and their faction, have laboured to raise the estimation of it to such a height, as if there were no other worship, or way of worship of God, amongst us, but only the Service-book; to the great hinderance of the preaching of the word, and (in some places, especially of late) to the justling of it out as unnecessary, or at best, as far inferior to the reading of common prayer; which was made no better than an idol by many ignorant and superstitious people, who, pleasing themselves in their presence at that service, and their lip-labour in bearing a part in it, have thereby hardened themselves in their ignorance and carelessness of saving knowledge and true piety.

Wakati huo huo, Wapapa walijivunia kwamba kitabu hicho kilikuwa ni kukubaliana nao katika sehemu kubwa ya huduma yao; hivyo wakathibitishwa si kidogo katika ushirikina wao na ibada yao ya sanamu, wakitarajia sisi turudi kwao, badala ya kujitahidi kujirekebisha wenyewe: katika matarajio hayo walitiwa moyo sana hivi karibuni, wakati, kwa kisingizio cha kuruhusiwa kulazimisha taratibu za awali, mpya zilisukumwa kila siku juu ya Kanisa.In the meantime, Papists boasted that the book was a compliance with them in a great part of their service; and so were not a little confirmed in their superstition and idolatry, expecting rather our return to them, than endeavouring the reformation of themselves: in which expectation they were of late very much encouraged, when, upon the pretended warrantableness of imposing of the former ceremonies, new ones were daily obtruded upon the Church.

Ongeza juu ya haya (jambo ambalo halikutarajiwa, lakini baadaye limetokea), kwamba Liturujia imekuwa njia kubwa, upande mmoja, ya kuunda na kuongeza huduma ya uvivu na isiyojenga, iliyoridhika na namna zilizowekwa tayari na wengine, bila kujitahidi kutumia karama ya kuomba ambayo Bwana wetu Yesu Kristo hupendezwa kuwapa watumishi wake wote anaowaita kwa ofisi hiyo: na upande mwingine, imekuwa (na ingeendelea kuwa, kama ikidumishwa) sababu ya ugomvi na mabishano yasiyokwisha katika Kanisa, na mtego kwa watumishi wengi wacha Mungu na waaminifu, ambao wameteswa na kunyamazishwa kwa sababu hiyo, na kwa wengine wenye vipaji vya kutumainiwa, ambao wengi wao wameelekezwa, na wengi zaidi wangeelekezwa, mbali na mawazo yote ya huduma na kuingia masomo mengine; hasa katika nyakati hizi za mwisho, ambazo Mungu huwapa watu wake njia nyingi zaidi na bora zaidi za kugundua makosa na ushirikina, na za kupata maarifa katika siri za utauwa, na karama katika kuhubiri na kuomba.Add hereunto, (which was not foreseen, but since have come to pass,) that the Liturgy hath been a great means, as on the one hand to make and increase an idle and unedifying ministry, which contented itself with set forms made to their hands by others, without putting forth themselves to exercise the gift of prayer, with which our Lord Jesus Christ pleaseth to furnish all his servants whom he calls to that office: so, on the other side, it hath been (and ever would be, if continued) a matter of endless strife and contention in the Church, and a snare both to many godly and faithful ministers, who have been persecuted and silenced upon that occasion, and to others of hopeful parts, many of which have been, and more still would be, diverted from all thoughts of the ministry to other studies; especially in these latter times, wherein God vouchsafeth to his people more and better means for the discovery of error and superstition, and for attaining of knowledge in the mysteries of godliness, and gifts in preaching and prayer.

Kwa sababu hizi, na nyingine nyingi nzito kama hizo kuhusu kitabu chote kwa jumla, na kwa sababu ya mambo mbalimbali yaliyomo ndani yake; si kwa kupenda mambo mapya, wala kwa nia ya kuwadharau wanamatengenezo wetu wa kwanza, (ambao tuna hakika kwamba, kama wangekuwa hai sasa, wangeungana nasi katika kazi hii, na ambao tunawakubali kuwa vyombo bora vilivyoinuliwa na Mungu, kuanza kuisafisha na kuijenga nyumba yake, na tunatamani wakumbukwe na sisi na vizazi vijavyo milele kwa shukrani na heshima,) bali ili tuweze kwa kiasi fulani kujibu majaliwa ya neema ya Mungu, ambayo wakati huu yanatuita tufanye matengenezo zaidi, na tuweze kuziridhisha dhamiri zetu wenyewe, na kujibu matarajio ya makanisa mengine yaliyofanyiwa matengenezo, na matamanio ya wengi wa wacha Mungu miongoni mwetu, na pia kutoa ushuhuda fulani wa hadharani wa jitihada zetu za umoja katika ibada ya Mungu, tulioahidi katika Solemn League and Covenant yetu; sisi, baada ya kuliitia jina la Mungu kwa bidii na mara nyingi, na baada ya kushauriana sana, si na mwili na damu, bali na neno lake takatifu, tumeazimia kuiweka kando Liturujia ya awali, pamoja na mila na taratibu nyingi zilizotumika hapo awali katika ibada ya Mungu; na tumekubaliana juu ya Mwongozo huu unaofuata kwa sehemu zote za ibada ya hadhara, katika nyakati za kawaida na za kipekee. Ambamo jitihada yetu imekuwa kuweka wazi mambo yale yaliyo ya agizo la kimungu katika kila agizo; na mambo mengine tumejitahidi kuyaweka kulingana na kanuni za busara ya Kikristo, zinazopatana na kanuni za jumla za neno la Mungu; nia yetu humo ikiwa ni hii tu, kwamba vichwa vya jumla, maana na kusudi la sala, na sehemu nyingine za ibada ya hadhara, vikijulikana kwa wote, kuwe na ridhaa ya makanisa yote katika mambo hayo yaliyo na kiini cha huduma na ibada ya Mungu; na watumishi waongozwe kwa hili, katika utumishi wao, kudumisha afya ileile katika mafundisho na sala, na waweze, ikibidi, kupata msaada na vifaa fulani, lakini kwa namna ambayo hawatakuwa wavivu na wazembe katika kuziamsha karama za Kristo ndani yao; bali kila mmoja, kwa kutafakari, kwa kujitunza mwenyewe na kundi la Mungu alilokabidhiwa, na kwa kuzitazama kwa hekima njia za Majaliwa ya Kimungu, ajitahidi kuuandaa moyo wake na ulimi wake kwa mada zaidi au nyingine za sala na maonyo, kama itakavyohitajika katika nyakati zote.Upon these, and many the like weighty considerations in reference to the whole book in general, and because of divers particulars contained in it; not from any love to novelty, or intention to disparage our first reformers, (of whom we are persuaded, that, were they now alive, they would join with us in this work, and whom we acknowledge as excellent instruments, raised by God, to begin the purging and building of his house, and desire they may be had of us and posterity in everlasting remembrance, with thankfulness and honour,) but that we may in some measure answer the gracious providence of God, which at this time calleth upon us for further reformation, and may satisfy our own consciences, and answer the expectation of other reformed churches, and the desires of many of the godly among ourselves, and withal give some publick testimony of our endeavours for uniformity in divine worship, which we have promised in our Solemn League and Covenant; we have, after earnest and frequent calling upon the name of God, and after much consultation, not with flesh and blood, but with his holy word, resolved to lay aside the former Liturgy, with the many rites and ceremonies formerly used in the worship of God; and have agreed upon this following Directory for all the parts of publick worship, at ordinary and extraordinary times. Wherein our care hath been to hold forth such things as are of divine institution in every ordinance; and other things we have endeavoured to set forth according to the rules of Christian prudence, agreeable to the general rules of the word of God; our meaning therein being only, that the general heads, the sense and scope of the prayers, and other parts of publick worship, being known to all, there may be a consent of all the churches in those things that contain the substance of the service and worship of God; and the ministers may be hereby directed, in their administrations, to keep like soundness in doctrine and prayer, and may, if need be, have some help and furniture, and yet so as they become not hereby slothful and negligent in stirring up the gifts of Christ in them; but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of Divine Providence, may be careful to furnish his heart and tongue with further or other materials of prayer and exhortation, as shall be needful upon all occasions.

2. Kuhusu Kukusanyika kwa Usharika, na Mwenendo Wao katika Ibada ya Hadhara ya Mungu.2. Of the Assembling of the Congregation, and their Behaviour in the Publick Worship of God.

USHARIKA unapokutana kwa ibada ya hadhara, watu (wakiwa wameitayarisha mioyo yao hapo awali kwa ajili yake) wote wanapaswa kuja na kushiriki; wasijitenge na agizo la hadharani kwa uzembe, au kwa kisingizio cha mikutano ya faragha.WHEN the congregation is to meet for publick worship, the people (having before prepared their hearts thereunto) ought all to come and join therein; not absenting themselves from the publick ordinance through negligence, or upon pretence of private meetings.

Wote na waingie katika mkutano, si bila heshima, bali kwa namna ya utulivu na ya kuonekana vizuri, wakichukua viti vyao au nafasi zao bila kusujudu, wala kuinama kuelekea mahali hapa au pale.Let all enter the assembly, not irreverently, but in a grave and seemly manner, taking their seats or places without adoration, or bowing themselves towards one place or other.

Usharika ukiisha kukusanyika, mtumishi, baada ya kuwaita kwa heshima kuliabudu jina kuu la Mungu, anapaswa kuanza kwa sala.The congregation being assembled, the minister, after solemn calling on them to the worshipping of the great name of God, is to begin with prayer.

“Kwa heshima yote na unyenyekevu, akikiri ukuu na utukufu usioeleweka wa Bwana, (ambaye mbele zake wanaonekana wakati huo kwa namna ya pekee,) na unyonge wao wenyewe na kutostahili kwao kumkaribia kiasi hicho, pamoja na kutokuwa na uwezo kabisa wao wenyewe kwa kazi kubwa hivyo; na kumsihi kwa unyenyekevu kwa msamaha, msaada na kukubaliwa, katika huduma yote itakayofanywa wakati huo; na kwa baraka juu ya sehemu hiyo ya neno lake itakayosomwa wakati huo: Na yote katika jina na upatanishi wa Bwana Yesu Kristo.”“In all reverence and humility acknowledging the incomprehensible greatness and majesty of the Lord, (in whose presence they do then in a special manner appear,) and their own vileness and unworthiness to approach so near him, with their utter inability of themselves to so great a work; and humbly beseeching him for pardon, assistance, and acceptance, in the whole service then to be performed; and for a blessing on that particular portion of his word then to be read: And all in the name and mediation of the Lord Jesus Christ.”

Ibada ya hadhara ikiisha kuanza, watu wanapaswa kuiangalia kwa makini kabisa, wakijizuia kusoma kitu chochote, isipokuwa kile ambacho mtumishi anakisoma au kukinukuu wakati huo; na kujiepusha zaidi na minong’ono yote ya faragha, mazungumzo, salamu, au kumpa heshima mtu yeyote aliyepo, au anayeingia; na pia kutazama-tazama, kulala, na mwenendo mwingine usiofaa, unaoweza kumsumbua mtumishi au watu, au kuwazuia wao wenyewe au wengine katika huduma ya Mungu.The publick worship being begun, the people are wholly to attend upon it, forbearing to read any thing, except what the minister is then reading or citing; and abstaining much more from all private whisperings, conferences, salutations, or doing reverence to any person present, or coming in; as also from all gazing, sleeping, and other indecent behaviour, which may disturb the minister or people, or hinder themselves or others in the service of God.

Ikiwa yeyote, kwa lazima, amezuiwa kuwapo mwanzoni, hapaswi, anapofika katika usharika, kuanza ibada zake za faragha, bali kwa heshima ajiweke tayari kuungana na mkutano katika agizo hilo la Mungu linaloendelea wakati huo.If any, through necessity, be hindered from being present at the beginning, they ought not, when they come into the congregation, to betake themselves to their private devotions, but reverently to compose themselves to join with the assembly in that ordinance of God which is then in hand.

3. Kuhusu Kusoma Maandiko Matakatifu Hadharani.3. Of Publick Reading of the Holy Scriptures.

KUSOMA neno katika usharika, likiwa sehemu ya ibada ya hadhara ya Mungu, (ambamo tunakiri kumtegemea na kumtii yeye,) na njia moja iliyotakaswa naye kwa kuwajenga watu wake, kunapaswa kufanywa na wachungaji na walimu.READING of the word in the congregation, being part of the publick worship of God, (wherein we acknowledge our dependence upon him, and subjection to him,) and one mean sanctified by him for the edifying of his people, is to be performed by the pastors and teachers.

Hata hivyo, wale wanaokusudia huduma, wanaweza mara kwa mara kulisoma neno, na kutumia karama yao katika kuhubiri katika usharika, ikiwa wameruhusiwa na presbiteri kufanya hivyo.Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto.

Vitabu vyote vya kanoni vya Agano la Kale na Jipya (lakini hakuna kati ya vile vinavyoitwa kwa kawaida Apokrifa) vitasomwa hadharani kwa lugha ya watu, kutoka tafsiri bora iliyokubaliwa, kwa wazi, ili wote wasikie na kuelewa.All the canonical books of the Old and New Testament (but none of those which are commonly called Apocrypha) shall be publickly read in the vulgar tongue, out of the best allowed translation, distinctly, that all may hear and understand.

Ni kiasi gani kitasomwa kwa wakati mmoja, kimeachwa kwa hekima ya mtumishi; lakini inafaa, kwamba kwa kawaida sura moja ya kila Agano isomwe katika kila mkutano; na wakati mwingine zaidi, pale sura zikiwa fupi, au mfululizo wa mambo unapohitaji.How large a portion shall be read at once, is left to the wisdom of the minister; but it is convenient, that ordinarily one chapter of each Testament be read at every meeting; and sometimes more, where the chapters be short, or the coherence of matter requireth it.

Inafaa vitabu vyote vya kanoni visomwe kwa mpangilio, ili watu wapate kuujua vizuri zaidi mwili mzima wa Maandiko; na kwa kawaida, pale usomaji katika Agano lolote unapoishia Siku ya Bwana moja, uanze ile inayofuata.It is requisite that all the canonical books be read over in order, that the people may be better acquainted with the whole body of the scriptures; and ordinarily, where the reading in either Testament endeth on one Lord’s day, it is to begin the next.

Tunapendekeza pia usomaji wa mara kwa mara zaidi wa maandiko hayo ambayo msomaji ataona yanafaa zaidi kwa kuwajenga wasikilizaji wake, kama kitabu cha Zaburi, na kama hivyo.We commend also the more frequent reading of such scriptures as he that readeth shall think best for edification of his hearers, as the book of Psalms, and such like.

Mtumishi anayesoma atakapoona ni lazima kufafanua sehemu yoyote ya aliyoyasoma, na asifanye hivyo hadi sura nzima au zaburi nzima iishe; na wakati lazima uzingatiwe daima, ili mahubiri, wala maagizo mengine, yasibanwe au kufanywa ya kuchosha. Kanuni hii inapaswa kushikwa katika matendo mengine yote ya hadhara.When the minister who readeth shall judge it necessary to expound any part of what is read, let it not be done until the whole chapter or psalm be ended; and regard is always to be had unto the time, that neither preaching, nor other ordinances be straitened, or rendered tedious. Which rule is to be observed in all other publick performances.

Zaidi ya usomaji wa hadhara wa Maandiko matakatifu, kila mtu anayeweza kusoma anapaswa kuhimizwa kusoma Maandiko faraghani, (na wengine wote wasioweza kusoma, kama hawajazuiwa na umri, au vinginevyo, wahimizwe pia kujifunza kusoma,) na kuwa na Biblia.Beside publick reading of the holy scriptures, every person that can read, is to be exhorted to read the scriptures privately, (and all others that cannot read, if not disabled by age, or otherwise, are likewise to be exhorted to learn to read,) and to have a Bible.

4. Kuhusu Sala ya Hadhara kabla ya Mahubiri.4. Of Publick Prayer before the Sermon.

BAADA ya kusoma neno, (na kuimba zaburi,) mtumishi atakayehubiri anapaswa kujitahidi kuifanya mioyo yake mwenyewe na ya wasikilizaji wake iguswe ipasavyo na dhambi zao, ili wote waomboleze kwa kuzihisi mbele za Bwana, na kuiona njaa na kiu ya neema ya Mungu katika Yesu Kristo, kwa kuendelea na maungamo kamili zaidi ya dhambi, kwa aibu na uso wa kuona haya takatifu, na kumwita Bwana kwa maana hii:AFTER reading of the word, (and singing of the psalm,) the minister who is to preach, is to endeavour to get his own and his hearers hearts to be rightly affected with their sins, that they may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Jesus Christ, by proceeding to a more full confession of sin, with shame and holy confusion of face, and to call upon the Lord to this effect:

“Kukiri dhambi yetu kubwa, Kwanza, kwa sababu ya dhambi ya asili, ambayo (zaidi ya hatia inayotufanya tustahili kuhukumiwa milele) ndiyo mbegu ya dhambi nyingine zote, imeharibu na kutia sumu uwezo wote na nguvu zote za roho na mwili, inatia unajisi matendo yetu bora, na (kama isingezuiliwa, au mioyo yetu kufanywa upya kwa neema) ingetoka na kuwa makosa yasiyohesabika, na maasi makubwa kabisa dhidi ya Bwana yaliyowahi kutendwa na wabaya kabisa miongoni mwa wanadamu; na pili, kwa sababu ya dhambi za matendo, dhambi zetu wenyewe, dhambi za mahakimu, za watumishi, na za taifa lote, ambazo sisi ni washirika wake kwa njia nyingi: ambazo dhambi hizi zetu zinapokea ukali wa kutisha mwingi, kwa kuwa tumevunja amri zote za sheria takatifu, ya haki, na njema ya Mungu, tukitenda kilichokatazwa, na kuacha kutenda kilichoamriwa; na hilo si kwa ujinga na udhaifu tu, bali pia kwa kiburi zaidi, kinyume cha nuru ya akili zetu, makaripio ya dhamiri zetu, na msukumo wa Roho wake Mtakatifu kinyume chake, hata hatuna kisingizio cha dhambi zetu; naam, si kuzidharau tu utajiri wa wema wa Mungu, uvumilivu na ustahimilivu wake, bali kusimama kidete dhidi ya mialiko na matoleo mengi ya neema katika injili; tusijitahidi, kama tupaswavyo, kumpokea Kristo mioyoni mwetu kwa imani, wala kuenenda kwa kumstahili katika maisha yetu.“To acknowledge our great sinfulness, First, by reason of original sin, which (beside the guilt that makes us liable to everlasting damnation) is the seed of all other sins, hath depraved and poisoned all the faculties and powers of soul and body, doth defile our best actions, and (were it not restrained, or our hearts renewed by grace) would break forth into innumerable transgressions, and greatest rebellions against the Lord that ever were committed by the vilest of the sons of men; and next, by reason of actual sins, our own sins, the sins of magistrates, of ministers, and of the whole nation, unto which we are many ways accessory: which sins of ours receive many fearful aggravations, we having broken all the commandments of the holy, just, and good law of God, doing that which is forbidden, and leaving undone what is enjoined; and that not only out of ignorance and infirmity, but also more presumptuously, against the light of our minds, checks of our consciences, and motions of his own Holy Spirit to the contrary, so that we have no cloak for our sins; yea, not only despising the riches of God’s goodness, forbearance, and long-suffering, but standing out against many invitations and offers of grace in the gospel; not endeavouring, as we ought, to receive Christ into our hearts by faith, or to walk worthy of him in our lives.

Kuomboleza upofu wa akili yetu, ugumu wa moyo, kutoamini, kutotubu, kujihisi salama, kuwa vuguvugu, kutokuzaa matunda; au kutojitahidi kuua dhambi na kuwa na maisha mapya, wala kutumia utauwa katika nguvu zake; na kwamba bora kati yetu hajaenenda na Mungu kwa uthabiti kama ipasavyo, wala kuzitunza nguo zake bila madoa, wala kuwa na bidii kwa utukufu wake, na kwa mema ya wengine, kama ipasavyo: na kuomboleza dhambi nyingine kama hizo ambazo usharika una hatia nazo hasa, licha ya rehema nyingi na kubwa za Mungu wetu, upendo wa Kristo, nuru ya injili, na matengenezo ya dini, makusudi yetu wenyewe, ahadi, nadhiri, agano la dhati, na wajibu mwingine maalumu, kinyume chake.To bewail our blindness of mind, hardness of heart, unbelief, impenitency, security, lukewarmness, barrenness; or not endeavouring after mortification and newness of life, nor after the exercise of godliness in the power thereof; and that the best of us have not so stedfastly walked with God, kept our garments so unspotted, nor been so zealous of his glory, and the good of others, as we ought: and to mourn over such other sins as the congregation is particularly guilty of, notwithstanding the manifold and great mercies of our God, the love of Christ, the light of the gospel, and reformation of religion, our own purposes, promises, vows, solemn covenant, and other special obligations, to the contrary.

Kukiri na kukubali kwamba, kama tulivyoshawishika kuhusu hatia yetu, vivyo hivyo, kwa kuihisi sana, tunajihukumu kuwa hatustahili hata faida ndogo kabisa, tunastahili zaidi ghadhabu kali ya Mungu, na laana zote za sheria, na hukumu nzito kabisa zinazowapata waasi wakubwa kuliko wote; na kwamba angeweza kwa haki kabisa kuuchukua ufalme wake na injili yake kutoka kwetu, kutupiga kwa mapigo ya kila namna ya hukumu za kiroho na za kidunia katika maisha haya, na baadaye kututupa katika giza la nje, katika ziwa liwakalo moto na kiberiti, ambamo mna kilio na kusaga meno milele na milele.To acknowledge and confess, that, as we are convinced of our guilt, so, out of a deep sense thereof, we judge ourselves unworthy of the smallest benefits, most worthy of God’s fiercest wrath, and of all the curses of the law, and heaviest judgments inflicted upon the most rebellious sinners; and that he might most justly take his kingdom and gospel from us, plague us with all sorts of spiritual and temporal judgments in this life, and after cast us into utter darkness, in the lake that burneth with fire and brimstone, where is weeping and gnashing of teeth for evermore.

Licha ya yote hayo, kukaribia kiti cha neema, tukijitia moyo kwa tumaini la jibu la neema kwa sala zetu, katika utajiri na utoshelevu wote wa dhabihu hiyo moja tu, kuridhisha na kuombea kwake Bwana Yesu Kristo, mkono wa kuume wa Baba yake na Baba yetu; na kwa kujiamini katika ahadi kuu mno na za thamani za rehema na neema katika agano jipya, kupitia Mpatanishi huyo huyo wake, kuomba kwa kuomba kuepushwa na ghadhabu nzito na laana ya Mungu, ambayo hatuwezi kuiepuka wala kuichukua; na kwa unyenyekevu na kwa bidii kuomba rehema, katika msamaha wa bure na kamili wa dhambi zetu zote, na hiyo kwa ajili ya mateso machungu na stahili za thamani za Mwokozi wetu pekee Yesu Kristo.Notwithstanding all which, to draw near to the throne of grace, encouraging ourselves with hope of a gracious answer of our prayers, in the riches and all-sufficiency of that only one oblation, the satisfaction and intercession of the Lord Jesus Christ, at the right hand of his Father and our Father; and in confidence of the exceeding great and precious promises of mercy and grace in the new covenant, through the same Mediator thereof, to deprecate the heavy wrath and curse of God, which we are not able to avoid, or bear; and humbly and earnestly to supplicate for mercy, in the free and full remission of all our sins, and that only for the bitter sufferings and precious merits of that our only Saviour Jesus Christ.

Kwamba Bwana angependa kumimina upendo wake mioyoni mwetu kwa Roho Mtakatifu; kutuwekea muhuri, kwa Roho huyo huyo wa kufanywa wana, hakika kamili ya msamaha wetu na upatanisho; kuwafariji wote wanaoomboleza katika Sayuni, kuwanenea amani roho zilizojeruhiwa na kusumbuka, na kuwafunga waliovunjika moyo: na kwa wenye dhambi wanaojihisi salama na wenye kiburi, kwamba afumbue macho yao, ashawishi dhamiri zao, na kuwageuza kutoka giza kuingia nuru, na kutoka nguvu za Shetani kumgeukia Mungu, wapate nao kupokea msamaha wa dhambi, na urithi miongoni mwa wale waliotakaswa kwa imani ndani ya Kristo Yesu.That the Lord would vouchsafe to shed abroad his love in our hearts by the Holy Ghost; seal unto us, by the same Spirit of adoption, the full assurance of our pardon and reconciliation; comfort all that mourn in Zion, speak peace to the wounded and troubled spirit, and bind up the broken-hearted: and as for secure and presumptuous sinners, that he would open their eyes, convince their consciences, and turn them from darkness unto light, and from the power of Satan unto God, that they also may receive forgiveness of sin, and an inheritance among them that are sanctified by faith in Christ Jesus.

Pamoja na msamaha wa dhambi kwa damu ya Kristo, kuomba utakaso kwa Roho wake; kuuawa kwa dhambi ikaayo ndani yetu na mara nyingi ikitutawala kwa dhuluma; kuhuishwa kwa roho zetu zilizokufa kwa uzima wa Mungu ndani ya Kristo; neema ya kutufaa na kutuwezesha kwa wajibu wote wa mwenendo na miito yetu kwa Mungu na kwa wanadamu; nguvu dhidi ya majaribu; matumizi yaliyotakaswa ya baraka na misalaba; na kuvumilia katika imani na utii hadi mwisho.With remission of sins through the blood of Christ, to pray for sanctification by his Spirit; the mortification of sin dwelling in and many times tyrannizing over us; the quickening of our dead spirits with the life of God in Christ; grace to fit and enable us for all duties of conversation and callings towards God and men; strength against temptations; the sanctified use of blessings and crosses; and perseverance in faith and obedience unto the end.

Kuomba kwa ajili ya kuenea kwa injili na ufalme wa Kristo kwa mataifa yote; kwa kugeuka kwa Wayahudi, utimilifu wa Mataifa, kuanguka kwa Mpinga Kristo, na kuharakishwa kwa kuja mara ya pili kwa Bwana wetu; kwa ukombozi wa makanisa yanayoteswa ng’ambo kutoka dhuluma ya kikundi cha mpinga Kristo, na kutoka ukandamizaji mkali na makufuru ya Mturuki; kwa baraka ya Mungu juu ya makanisa yaliyofanyiwa matengenezo, hasa juu ya makanisa na falme za Skotlandi, Uingereza, na Ayalandi, ambazo sasa zimeunganika kwa ukaribu na kidini zaidi katika Solemn National League and Covenant; na kwa makazi yetu katika sehemu za mbali za dunia: hasa kwa kanisa na ufalme ambao sisi ni washiriki wake, kwamba humo Mungu athibitishe amani na kweli, usafi wa maagizo yake yote, na nguvu ya utauwa; azuie na kuondoa uzushi, mgawanyiko, uchafu, ushirikina, kujihisi salama, na kutokuzaa matunda chini ya njia za neema; aponye mipasuko yetu yote na migawanyiko, na atuhifadhi dhidi ya kuvunja Agano letu la dhati.To pray for the propagation of the gospel and kingdom of Christ to all nations; for the conversion of the Jews, the fulness of the Gentiles, the fall of Antichrist, and the hastening of the second coming of our Lord; for the deliverance of the distressed churches abroad from the tyranny of the antichristian faction, and from the cruel oppressions and blasphemies of the Turk; for the blessing of God upon the reformed churches, especially upon the churches and kingdoms of Scotland, England, and Ireland, now more strictly and religiously united in the Solemn National League and Covenant; and for our plantations in the remote parts of the world: more particularly for that church and kingdom whereof we are members, that therein God would establish peace and truth, the purity of all his ordinances, and the power of godliness; prevent and remove heresy, schism, profaneness, superstition, security, and unfruitfulness under the means of grace; heal all our rents and divisions, and preserve us from breach of our Solemn Covenant.

Kuomba kwa ajili ya wote wenye mamlaka, hasa Ukuu wa Mfalme; kwamba Mungu amtajirishe kwa baraka, kwa nafsi yake na kwa utawala wake; athibitishe kiti chake cha enzi katika dini na haki, amwokoe na ushauri mbaya, na amfanye kuwa chombo kilichobarikiwa na cha utukufu kwa kuhifadhi na kueneza injili, kwa kuwatia moyo na kuwalinda watendao mema, kuwa kitisho kwa wote watendao mabaya, na kwa mema makubwa ya kanisa lote, na ya falme zake zote; kwa kugeuka kwa Malkia, malezi ya kidini ya Mwana wa Mfalme, na wazao wengine wa kifalme; kwa kumfariji Malkia wa Bohemia aliye katika dhiki, dada wa Mfalme wetu; na kwa kurejeshwa na kuthibitishwa kwa Mkuu mashuhuri Charles, Mkuu Mteule wa Palatine ya Rhine, katika milki zake zote na heshima zake; kwa baraka juu ya Mahakama Kuu ya Bunge, (litakapokaa katika falme hizi kila moja,) wakuu, mahakimu na watawala wa chini, wenye vyeo, na watu wote wa kawaida; kwa wachungaji na walimu wote, kwamba Mungu awajaze Roho wake, awafanye watakatifu kwa mfano, wenye kiasi, wa haki, wenye amani, na wenye neema katika maisha yao; wenye afya, waaminifu na wenye nguvu katika huduma yao; na afuatishe kazi zao zote kwa wingi wa mafanikio na baraka; na awape watu wake wote wachungaji kulingana na moyo wake mwenyewe; kwa vyuo vikuu, na shule zote na seminari za kidini za kanisa na taifa, ili zistawi zaidi na zaidi katika elimu na utauwa; kwa mji huo au usharika huo hasa, kwamba Mungu amimine baraka juu ya huduma ya neno, sakramenti na nidhamu, juu ya serikali ya kiraia, na juu ya familia zote na watu wote humo; kwa rehema kwa walioteswa na dhiki yoyote ya ndani au ya nje; kwa hali ya hewa nzuri, na misimu yenye matunda, kama wakati utakavyohitaji; kwa kuepusha hukumu tunazozihisi au tunazoziogopa, au tulizo katika hatari ya kuzipata, kama njaa, tauni, upanga, na kama hizo.To pray for all in authority, especially for the King’s Majesty; that God would make him rich in blessings, both in his person and government; establish his throne in religion and righteousness, save him from evil counsel, and make him a blessed and glorious instrument for the conservation and propagation of the gospel, for the encouragement and protection of them that do well, the terror of all that do evil, and the great good of the whole church, and of all his kingdoms; for the conversion of the Queen, the religious education of the Prince, and the rest of the royal seed; for the comforting of the afflicted Queen of Bohemia, sister to our Sovereign; and for the restitution and establishment of the illustrious Prince Charles, Elector Palatine of the Rhine, to all his dominions and dignities; for a blessing upon the High Court of Parliament, (when sitting in any of these kingdoms respectively,) the nobility, the subordinate judges and magistrates, the gentry, and all the commonality; for all pastors and teachers, that God would fill them with his Spirit, make them exemplarily holy, sober, just, peaceable, and gracious in their lives; sound, faithful, and powerful in their ministry; and follow all their labours with abundance of success and blessing; and give unto all his people pastors according to his own heart; for the universities, and all schools and religious seminaries of church and commonwealth, that they may flourish more and more in learning and piety; for the particular city or congregation, that God would pour out a blessing upon the ministry of the word, sacraments, and discipline, upon the civil government, and all the several families and persons therein; for mercy to the afflicted under any inward or outward distress; for seasonable weather, and fruitful seasons, as the time may require; for averting the judgments that we either feel or fear, or are liable unto as famine, pestilence, the sword, and such like.

Na, kwa kujiamini rehema yake kwa kanisa lake lote, na kukubaliwa kwa nafsi zetu, kwa stahili na upatanishi wa Kuhani wetu Mkuu, Bwana Yesu, kukiri kwamba ni tamaa ya nafsi zetu kuwa na ushirika na Mungu katika matumizi yenye heshima na dhamiri ya maagizo yake matakatifu; na, kwa kusudi hilo, kuomba kwa bidii neema yake na msaada wake wenye nguvu kwa kuitakasa sabato yake takatifu, Siku ya Bwana, katika wajibu wake wote, wa hadharani na wa faragha, kwetu sisi wenyewe, na kwa makutaniko mengine yote ya watu wake, kulingana na utajiri na ubora wa injili, inayoadhimishwa na kufurahiwa siku hii.And, with confidence of his mercy to his whole church, and the acceptance of our persons, through the merits and mediation of our High Priest, the Lord Jesus, to profess that it is the desire of our souls to have fellowship with God in the reverend and conscionable use of his holy ordinances; and, to that purpose, to pray earnestly for his grace and effectual assistance to the sanctification of his holy sabbath, the Lord’s day, in all the duties thereof, publick and private, both to ourselves, and to all other congregations of his people, according to the riches and excellency of the gospel, this day celebrated and enjoyed.

Na kwa sababu tumekuwa wasikilizaji wasio na faida hapo zamani, na sasa hatuwezi sisi wenyewe kupokea, kama ipasavyo, mambo ya ndani ya Mungu, siri za Yesu Kristo, ambazo zahitaji kupambanua kiroho; kuomba, kwamba Bwana, afundishaye kufaidika, apendezwe kwa neema kumimina Roho wa neema, pamoja na njia zake za nje, akitufanya tufikie kipimo fulani cha ubora wa kumjua Kristo Yesu Bwana wetu, na, ndani yake, mambo yaliyo ya amani yetu, hata tuyahesabu mambo yote kuwa kama takataka kwa kulinganisha naye; na tukionja malimbuko ya utukufu utakaofunuliwa, tutamani ushirika kamili zaidi na mkamilifu naye, ili mahali alipo, nasi tuwepo, na tufurahie utimilifu wa furaha na mapendezi yaliyo mkono wake wa kuume milele.And because we have been unprofitable hearers in times past, and now cannot of ourselves receive, as we should, the deep things of God, the mysteries of Jesus Christ, which require a spiritual discerning; to pray, that the Lord, who teacheth to profit, would graciously please to pour out the Spirit of grace, together with the outward means thereof, causing us to attain such a measure of the excellency of the knowledge of Christ Jesus our Lord, and, in him, of the things which belong to our peace, that we may account all things but as dross in comparison of him; and that we, tasting the first-fruits of the glory that is to be revealed, may long for a more full and perfect communion with him, that where he is, we may be also, and enjoy the fulness of those joys and pleasures which are at his right hand for evermore.

Hasa zaidi, kwamba Mungu kwa namna ya pekee amtayarishe mtumishi wake (aliyeitwa sasa kuwagawia nyumba yake mkate wa uzima) kwa hekima, uaminifu, bidii, na kauli, apate kulitumia neno la Mungu sawasawa, kwa kila mmoja fungu lake, kwa dalili na maonyesho ya Roho na nguvu; na kwamba Bwana atahiri masikio na mioyo ya wasikilizaji, ili wasikie, wapende, na wapokee kwa upole neno lililopandwa, liwezalo kuziokoa roho zao; awafanye kuwa kama ardhi njema ya kupokea mbegu njema ya neno, na awaimarishe dhidi ya majaribu ya Shetani, masumbufu ya dunia, ugumu wa mioyo yao wenyewe, na lolote lingine linaloweza kuzuia usikivu wao wenye faida na wa wokovu; ili Kristo aumbwe ndani yao hivyo, na aishi ndani yao, hata mawazo yao yote yatekwe na kuingia katika utii wa Kristo, na mioyo yao ithibitishwe katika kila neno jema na kazi njema milele.More particularly, that God would in a special manner furnish his servant (now called to dispense the bread of life unto his household) with wisdom, fidelity, zeal, and utterance, that he may divide the word of God aright, to every one his portion, in evidence and demonstration of the Spirit and power; and that the Lord would circumcise the ears and hearts of the hearers, to hear, love, and receive with meekness the ingrafted word, which is able to save their souls; make them as good ground to receive in the good seed of the word, and strengthen them against the temptations of Satan, the cares of the world, the hardness of their own hearts, and whatsoever else may hinder their profitable and saving hearing; that so Christ may be so formed in them, and live in them, that all their thoughts may be brought into captivity to the obedience of Christ, and their hearts established in every good word and work for ever.

Tunaona huu ni utaratibu unaofaa, katika sala ya kawaida ya hadhara; lakini kwa namna ambayo mtumishi anaweza kuahirisha (kama kwa busara ataona inafaa) sehemu fulani za maombi haya hadi baada ya mahubiri yake, au kumtolea Mungu baadhi ya shukrani zitakazopangwa baadaye, katika sala yake kabla ya mahubiri yake.We judge this to be a convenient order, in the ordinary public prayer; yet so, as the minister may defer (as in prudence he shall think meet) some part of these petitions till after his sermon, or offer up to God some of the thanksgivings hereafter appointed, in his prayer before his sermon.

5. Kuhusu Kuhubiri Neno.5. Of the Preaching of the Word

KUHUBIRI neno, likiwa nguvu ya Mungu iletayo wokovu, na mojawapo ya kazi kuu na bora kabisa zinazoihusu huduma ya injili, kunapaswa kufanywa hivi kwamba mfanyakazi asiwe na la kuaibika, bali apate kujiokoa mwenyewe, na wale wanaomsikia.PREACHING of the word, being the power of God unto salvation, and one of the greatest and most excellent works belonging to the ministry of the gospel, should be so performed, that the workman need not be ashamed, but may save himself, and those that hear him.

Inadhaniwa, (kulingana na kanuni za kuweka wakfu,) kwamba mtumishi wa Kristo ana karama kwa kiasi kizuri kwa huduma nzito hivyo, kwa ujuzi wake wa lugha za asili, na wa sanaa na sayansi hizo ambazo ni watumishi wa teolojia; kwa maarifa yake katika mwili mzima wa teolojia, lakini zaidi ya yote katika Maandiko matakatifu, akiwa na hisia zake na moyo wake umezoezwa ndani yake kuliko waumini wa kawaida; na kwa mwanga wa Roho wa Mungu, na karama nyingine za kujenga, ambazo (pamoja na kusoma na kujifunza neno) anapaswa kuendelea kuzitafuta kwa sala, na kwa moyo wa unyenyekevu, akiazimia kukubali na kupokea kweli yoyote ambayo bado hajaipata, wakati wowote Mungu atakapomjulisha. Yote hayo anapaswa kuyatumia, na kuyaboresha, katika maandalizi yake ya faragha, kabla hajatoa hadharani alichokiandaa.It is presupposed, (according to the rules for ordination,) that the minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity; by his knowledge in the whole body of theology, but most of all in the holy scriptures, having his senses and heart exercised in them above the common sort of believers; and by the illumination of God’s Spirit, and other gifts of edification, which (together with reading and studying of the word) he ought still to seek by prayer, and an humble heart, resolving to admit and receive any truth not yet attained, whenever God shall make it known unto him. All which he is to make use of, and improve, in his private preparations, before he deliver in public what he hath provided.

Kwa kawaida, somo la mahubiri yake linapaswa kuwa andiko fulani la Maandiko, linaloonyesha kanuni fulani au kichwa cha dini, au linalofaa kwa tukio maalumu lililojitokeza; au anaweza kuendelea katika sura fulani, zaburi, au kitabu cha Maandiko matakatifu, kama ataona inafaa.Ordinarily, the subject of his sermon is to be some text of scripture, holding forth some principle or head of religion, or suitable to some special occasion emergent; or he may go on in some chapter, psalm, or book of the holy scripture, as he shall see fit.

Utangulizi wa andiko lake uwe mfupi na wazi, uliotolewa kutoka andiko lenyewe, au muktadha wake, au mahali pa mlinganisho, au sentensi ya jumla ya Maandiko.Let the introduction to his text be brief and perspicuous, drawn from the text itself, or context, or some parallel place, or general sentence of scripture.

Ikiwa andiko ni refu, (kama katika historia au mifano, wakati mwingine ni lazima,) atoe muhtasari mfupi wake; likiwa fupi, ufafanuzi wake kwa maneno mengine, ikibidi: katika yote mawili, akilitazama kwa bidii kusudi la andiko, na kuonyesha vichwa vikuu na misingi ya mafundisho atakayoyatoa kutoka kwake.If the text be long, (as in histories or parables it sometimes must be,) let him give a brief sum of it; if short, a paraphrase thereof, if need be: in both, looking diligently to the scope of the text, and pointing at the chief heads and grounds of doctrine which he is to raise from it.

Katika kulichambua na kuligawa andiko lake, anapaswa kuzingatia zaidi mpangilio wa jambo kuliko wa maneno; wala asilemee kumbukumbu ya wasikilizaji mwanzoni kwa sehemu nyingi mno za mgawanyo, wala kusumbua akili zao kwa istilahi zisizoeleweka za kitaalamu.In analysing and dividing his text, he is to regard more the order of matter than of words; and neither to burden the memory of the hearers in the beginning with too many members of division, nor to trouble their minds with obscure terms of art.

Katika kutoa mafundisho kutoka andiko, jitihada yake iwe, Kwanza, kwamba jambo hilo liwe kweli ya Mungu. Pili, kwamba iwe kweli iliyomo ndani ya andiko hilo au iliyojengwa juu yake, ili wasikilizaji wapate kuona jinsi Mungu anavyofundisha hivyo kutoka humo. Tatu, kwamba ajikite hasa kwenye mafundisho hayo yanayokusudiwa kwa kiasi kikubwa; na yaliyo na faida kubwa zaidi kwa kuwajenga wasikilizaji.In raising doctrines from the text, his care ought to be, First, That the matter be the truth of God. Secondly, That it be a truth contained in or grounded on that text, that the hearers may discern how God teacheth it from thence. Thirdly, That he chiefly insist upon those doctrines which are principally intended; and make most for the edification of the hearers.

Fundisho lielezwe kwa maneno wazi; au, ikiwa kitu chochote ndani yake kinahitaji ufafanuzi, lifunguliwe, na matokeo yake kutoka andiko yawekwe wazi pia. Mahali pa mlinganisho pa Maandiko, pakithibitisha fundisho, pawe wazi na zinazofaa kuliko nyingi, na (ikibidi) pasisitizwe kiasi, na kutumika kwa kusudi lililopo.The doctrine is to be expressed in plain terms; or, if any thing in it need explication, it is to be opened, and the consequence also from the text cleared. The parallel places of scripture, confirming the doctrine, are rather to be plain and pertinent, than many, and (if need be) somewhat insisted upon, and applied to the purpose in hand.

Hoja au sababu ziwe imara, na, kadiri iwezekanavyo, zenye kushawishi. Mifano ya kufafanua, ya aina yoyote, iwe iliyojaa nuru, na ya kuifikisha kweli moyoni mwa msikilizaji kwa furaha ya kiroho.The arguments or reasons are to be solid, and, as much as may be, convincing. The illustrations, of what kind soever, ought to be full of light, and such as may convey the truth into the hearer’s heart with spiritual delight.

Ikiwa shaka yoyote iliyo wazi kutoka Maandiko, akili, au chuki ya wasikilizaji, inaonekana kujitokeza, ni lazima kabisa kuiondoa, kwa kupatanisha tofauti zinazoonekana, kujibu sababu, na kugundua na kuondoa visababishi vya chuki na kosa. Vinginevyo haifai kuwazuia wasikilizaji kwa kuleta au kujibu mabishano ya bure au ya uovu, ambayo, kama yasiyo na mwisho, kuyaleta na kuyajibu kunazuia kujenga kuliko kukuza.If any doubt obvious from scripture, reason, or prejudice of the hearers, seem to arise, it is very requisite to remove it, by reconciling the seeming differences, answering the reasons, and discovering and taking away the causes of prejudice and mistake. Otherwise it is not fit to detain the hearers with propounding or answering vain or wicked cavils, which, as they are endless, so the propounding and answering of them doth more hinder than promote edification.

Hapaswi kutulia katika mafundisho ya jumla, hata yakiwa yamefafanuliwa na kuthibitishwa kiasi gani, bali kuyafikisha nyumbani kwa matumizi maalumu, kwa kuyatumia kwa wasikilizaji wake: ambalo ingawa litakuwa kazi ngumu sana kwake mwenyewe, ikidai busara nyingi, bidii na kutafakari, na kwa mwanadamu wa asili na aliyeharibika litakuwa lisilopendeza kabisa; hata hivyo anapaswa kujitahidi kulitimiza kwa namna ambayo wasikilizaji wake wahisi neno la Mungu kuwa hai na lenye nguvu, na lenye kupambanua mawazo na nia za moyo; na kwamba, kama mtu yeyote asiyeamini au mjinga yupo, siri za moyo wake zifunuliwe, na amtukuze Mungu.He is not to rest in general doctrine, although never so much cleared and confirmed, but to bring it home to special use, by application to his hearers: which albeit it prove a work of great difficulty to himself, requiring much prudence, zeal, and meditation, and to the natural and corrupt man will be very unpleasant; yet he is to endeavour to perform it in such a manner, that his auditors may feel the word of God to be quick and powerful, and a discerner of the thoughts and intents of the heart; and that, if any unbeliever or ignorant person be present, he may have the secrets of his heart made manifest, and give glory to God.

Katika matumizi ya mafundisho au taarifa katika kujua kweli fulani, ambayo ni matokeo ya fundisho lake, anaweza (inapofaa) kuithibitisha kwa hoja chache imara kutoka andiko lililopo, na mahali pengine pa Maandiko, au kutoka asili ya mada hiyo ya kawaida katika teolojia, ambayo kweli hiyo ni tawi lake.In the use of instruction or information in the knowledge of some truth, which is a consequence from his doctrine, he may (when convenient) confirm it by a few firm arguments from the text in hand, and other places of scripture, or from the nature of that common-place in divinity, whereof that truth is a branch.

Katika kuyakanusha mafundisho ya uongo, asiufufue uzushi wa zamani kaburini, wala kutaja maoni ya makufuru bila ulazima: bali, ikiwa watu wapo katika hatari ya kosa, anapaswa kulikanusha kwa uthabiti, na kujitahidi kuridhisha hukumu zao na dhamiri zao dhidi ya pingamizi zote.In confutation of false doctrines, he is neither to raise an old heresy from the grave, nor to mention a blasphemous opinion unnecessarily: but, if the people be in danger of an error, he is to confute it soundly, and endeavour to satisfy their judgments and consciences against all objections.

Katika kuhimiza wajibu, anapaswa, aonapo sababu, kufundisha pia njia zinazosaidia kuutimiza.In exhorting to duties, he is, as he seeth cause, to teach also the means that help to the performance of them.

Katika kukataza, kukemea na kuonya hadharani, (mambo yanayohitaji hekima ya pekee,) na afanye, kama kutakuwa na sababu, si kufichua tu asili na ukubwa wa dhambi, pamoja na mateso yanayoambatana nayo, bali pia kuonyesha hatari waliyo nayo wasikilizaji wake ya kunaswa na kushikwa kwa ghafla nayo, pamoja na dawa na njia bora ya kuiepuka.In dehortation, reprehension, and publick admonition, (which require special wisdom,) let him, as there shall be cause, not only discover the nature and greatness of the sin, with the misery attending it, but also shew the danger his hearers are in to be overtaken and surprised by it, together with the remedies and best way to avoid it.

Katika kutoa faraja, iwe ya jumla dhidi ya majaribu yote, au maalumu dhidi ya mashaka au vitisho fulani maalumu, anapaswa kujibu kwa uangalifu pingamizi ambazo moyo uliosumbuka na roho iliyoteswa inaweza kupendekeza kinyume chake. Pia wakati mwingine ni lazima kutoa dalili za kujipima, (jambo lenye faida kubwa, hasa linapofanywa na watumishi wenye uwezo na uzoefu, kwa uangalifu na busara, na ishara zikiwa zimejengwa wazi juu ya Maandiko matakatifu,) ambazo kwazo wasikilizaji waweze kujichunguza wenyewe kama wamefikia neema hizo, na kutimiza wajibu huo, anaouhimiza, au wana hatia ya dhambi iliyokemewa, na wako katika hatari ya hukumu zilizotishiwa, au ni wale ambao faraja zilizopendekezwa ni zao; ili ipasavyo wahuishwe na kusisimuliwa kwa wajibu, wanyenyekezwe kwa upungufu wao na dhambi zao, waguswe na hatari yao, na watiwe nguvu kwa faraja, kama hali yao, baada ya kujichunguza, itakavyohitaji.In applying comfort, whether general against all temptations, or particular against some special troubles or terrors, he is carefully to answer such objections as a troubled heart and afflicted spirit may suggest to the contrary. It is also sometimes requisite to give some notes of trial, (which is very profitable, especially when performed by able and experienced ministers, with circumspection and prudence, and the signs clearly grounded on the holy scripture,) whereby the hearers may be able to examine themselves whether they have attained those graces, and performed those duties, to which he exhorteth, or be guilty of the sin reprehended, and in danger of the judgments threatened, or are such to whom the consolations propounded do belong; that accordingly they may be quickened and excited to duty, humbled for their wants and sins, affected with their danger, and strengthened with comfort, as their condition, upon examination, shall require.

Na kama hahitaji kila mara kufuatilia kila fundisho lililomo katika andiko lake, ndivyo anapaswa kwa hekima kuchagua matumizi hayo, ambayo, kwa kukaa kwake na kuishi na kundi lake, anayaona yanafaa na yanayohitajika zaidi kwa wakati; na, miongoni mwa hayo, yale yawezayo kuzivuta roho zao zaidi kwa Kristo, chemchemi ya nuru, utakatifu na faraja.And, as he needeth not always to prosecute every doctrine which lies in his text, so is he wisely to make choice of such uses, as, by his residence and conversing with his flock, he findeth most needful and seasonable; and, amongst these, such as may most draw their souls to Christ, the fountain of light, holiness, and comfort.

Njia hii haijawekwa kuwa ya lazima kwa kila mtu, au kwa kila andiko; bali inapendekezwa tu, kwa kuwa imeonekana kwa uzoefu kubarikiwa sana na Mungu, na kuwa msaada mkubwa kwa akili na kumbukumbu za watu.This method is not prescribed as necessary for every man, or upon every text; but only recommended, as being found by experience to be very much blessed of God, and very helpful for the people’s understandings and memories.

Lakini mtumishi wa Kristo, njia yake yoyote iwe, anapaswa kutimiza huduma yake yote:But the servant of Christ, whatever his method be, is to perform his whole ministry:

1. Kwa bidii ya uchungu, bila kuifanya kazi ya Bwana kwa uzembe.1. Painfully, not doing the work of the Lord negligently.

2. Kwa wazi, ili hata mdogo kabisa aelewe; akiitoa kweli si kwa maneno ya kushawishi ya hekima ya kibinadamu, bali kwa dalili ya Roho na nguvu, msalaba wa Kristo usije ukabatilishwa; akijiepusha pia na matumizi yasiyo na faida ya lugha zisizojulikana, misemo ya ajabu, na mikondo ya sauti na maneno; akinukuu kwa uchache sentensi za waandishi wa kikanisa au wengine wa kibinadamu, wa kale au wa sasa, hata ziwe nzuri kiasi gani.2. Plainly, that the meanest may understand; delivering the truth not in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power, lest the cross of Christ should be made of none effect; abstaining also from an unprofitable use of unknown tongues, strange phrases, and cadences of sounds and words; sparingly citing sentences of ecclesiastical or other human writers, ancient or modern, be they never so elegant.

3. Kwa uaminifu, akitazama heshima ya Kristo, kugeuka, kujengwa na wokovu wa watu, si faida yake mwenyewe wala utukufu wake; asizuie kitu chochote kinachoweza kuendeleza makusudi hayo matakatifu, akimpa kila mmoja fungu lake, na kuwa na heshima isiyo na upendeleo kwa wote, bila kumsahau mdogo kabisa, wala kumwachia mkuu kabisa katika dhambi zao.3. Faithfully, looking at the honour of Christ, the conversion, edification, and salvation of the people, not at his own gain or glory; keeping nothing back which may promote those holy ends, giving to every one his own portion, and bearing indifferent respect unto all, without neglecting the meanest, or sparing the greatest, in their sins.

4. Kwa hekima, akipangilia mafundisho yake yote, maonyo, na hasa makaripio yake, kwa namna ambayo ina uwezekano mkubwa wa kufaulu; akionyesha heshima yote inayostahili kwa utu na nafasi ya kila mtu, na bila kuchanganya hasira yake wala uchungu wake mwenyewe.4. Wisely, framing all his doctrines, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail; shewing all due respect to each man’s person and place, and not mixing his own passion or bitterness.

5. Kwa utulivu, kama inavyomfaa neno la Mungu; akiepuka ishara zote, sauti, na maneno ambayo yanaweza kuwa kisababishi cha upotovu wa wanadamu kumdharau yeye na huduma yake.5. Gravely, as becometh the word of God; shunning all such gesture, voice, and expressions, as may occasion the corruptions of men to despise him and his ministry.

6. Kwa mapenzi ya upendo, ili watu waone kila kitu kinatoka katika bidii yake ya utauwa, na tamaa ya moyoni ya kuwatendea mema. Na,6. With loving affection, that the people may see all coming from his godly zeal, and hearty desire to do them good. And,

7. Kama aliyefundishwa na Mungu, na aliyeshawishika moyoni mwake kwamba yote anayofundisha ni kweli ya Kristo; na akienda mbele ya kundi lake, kama mfano kwao katika hayo; akiomba kwa bidii, faraghani na hadharani, kazi zake zibarikiwe na Mungu, na akijitazama kwa macho ya tahadhari yeye mwenyewe, na kundi ambalo Bwana amemfanya kuwa msimamizi wake: Hivyo fundisho la kweli litahifadhiwa bila uharibifu, roho nyingi zitageuzwa na kujengwa, na yeye mwenyewe atapokea faraja nyingi za kazi zake hata katika maisha haya, na baadaye taji ya utukufu iliyomwekewa katika ulimwengu ujao.7. As taught of God, and persuaded in his own heart, that all that he teacheth is the truth of Christ; and walking before his flock, as an example to them in it; earnestly, both in private and publick, recommending his labours to the blessing of God, and watchfully looking to himself, and the flock whereof the Lord hath made him overseer: So shall the doctrine of truth be preserved uncorrupt, many souls converted and built up, and himself receive manifold comforts of his labours even in this life, and afterward the crown of glory laid up for him in the world to come.

Palipo na watumishi zaidi ya mmoja katika usharika, na wa karama mbalimbali, kila mmoja anaweza kujishughulisha zaidi na mafundisho au maonyo, kulingana na karama ambayo ana ubora zaidi, na kama watakavyokubaliana wao kwa wao.Where there are more ministers in a congregation than one, and they of different gifts, each may more especially apply himself to doctrine or exhortation, according to the gift wherein he most excelleth, and as they shall agree between themselves.

6. Kuhusu Sala baada ya Mahubiri.6. Of Prayer after Sermon.

MAHUBIRI yakiisha, mtumishi anapaswa “Kushukuru kwa upendo mkuu wa Mungu, kwa kumtuma Mwanawe Yesu Kristo kwetu; kwa kutushirikisha Roho wake Mtakatifu; kwa nuru na uhuru wa injili tukufu, na baraka tajiri za mbinguni zilizofunuliwa ndani yake; yaani, uteule, wito, kufanywa wana, kuhesabiwa haki, utakaso, na tumaini la utukufu; kwa wema wa ajabu wa Mungu wa kuikomboa nchi kutoka giza na dhuluma ya mpinga Kristo, na kwa ukombozi wote mwingine wa taifa; kwa matengenezo ya dini; kwa agano; na kwa baraka nyingi za kidunia.THE sermon being ended, the minister is “To give thanks for the great love of God, in sending his Son Jesus Christ unto us; for the communication of his Holy Spirit; for the light and liberty of the glorious gospel, and the rich and heavenly blessings revealed therein; as, namely, election, vocation, adoption, justification, sanctification, and hope of glory; for the admirable goodness of God in freeing the land from antichristian darkness and tyranny, and for all other national deliverances; for the reformation of religion; for the covenant; and for many temporal blessings.

Kuomba kwa ajili ya kuendelea kwa injili, na maagizo yake yote, katika usafi wake, nguvu zake, na uhuru wake: kugeuza vichwa vikuu na vyenye manufaa zaidi vya mahubiri kuwa maombi machache; na kuomba kwamba yadumu moyoni, na kuzaa matunda.To pray for the continuance of the gospel, and all ordinances thereof, in their purity, power, and liberty: to turn the chief and most useful heads of the sermon into some few petitions; and to pray that it may abide in the heart, and bring forth fruit.

Kuomba kwa ajili ya kujiandaa kwa kifo na hukumu, na kukesha kwa ajili ya kuja kwa Bwana wetu Yesu Kristo: kumsihi Mungu msamaha wa maovu ya mambo yetu matakatifu, na kukubaliwa kwa dhabihu yetu ya kiroho, kwa stahili na upatanishi wa Kuhani wetu Mkuu na Mwokozi Bwana Yesu Kristo.”To pray for preparation for death and judgment, and a watching for the coming of our Lord Jesus Christ: to entreat of God the forgiveness of the iniquities of our holy things, and the acceptation of our spiritual sacrifice, through the merit and mediation of our great High Priest and Saviour the Lord Jesus Christ.”

Na kwa kuwa sala ambayo Kristo aliwafundisha wanafunzi wake si kielelezo cha sala tu, bali ni sala yenyewe iliyo kamili kuliko zote, tunapendekeza itumiwe pia katika sala za kanisa. Na kwa kuwa, wakati wa kuendesha sakramenti, kuweka mifungo ya hadhara na siku za shukrani, na nyakati nyingine maalumu, ambazo zaweza kutoa mada ya maombi na shukrani maalumu, ni lazima kueleza kitu katika sala zetu za hadhara, (kama wakati huu ni wajibu wetu kuomba baraka juu ya Mkutano wa Wanateolojia, majeshi ya baharini na nchi kavu, kwa ulinzi wa Mfalme, Bunge, na Ufalme,) kila mtumishi anapaswa kujiweka katika hayo katika sala yake, kabla au baada ya mahubiri: lakini, kuhusu namna, ameachwa huru, kama Mungu atakavyomwongoza na kumwezesha kwa utauwa na hekima kutimiza wajibu wake.And because the prayer which Christ taught his disciples is not only a pattern of prayer, but itself a most comprehensive prayer, we recommend it also to be used in the prayers of the church. And whereas, at the administration of the sacraments, the holding publick fasts and days of thanksgiving, and other special occasions, which may afford matter of special petitions and thanksgivings, it is requisite to express somewhat in our publick prayers, (as at this time it is our duty to pray for a blessing upon the Assembly of Divines, the armies by sea and land, for the defence of the King, Parliament, and Kingdom,) every minister is herein to apply himself in his prayer, before or after sermon, to those occasions: but, for the manner, he is left to his liberty, as God shall direct and enable him in piety and wisdom to discharge his duty.

Sala ikiisha, zaburi na iimbwe, ikiwa inaweza kufanywa kwa urahisi. Baada ya hapo (isipokuwa agizo lingine la Kristo, linaloihusu usharika wakati huo, linafuata) mtumishi na awaruhusu watu waondoke kwa baraka ya dhati.The prayer ended, let a psalm be sung, if with conveniency it may be done. After which (unless some other ordinance of Christ, that concerneth the congregation at that time, be to follow) let the minister dismiss the congregation with a solemn blessing.

4. Ishara na Mihuri: Ubatizo na Meza ya Bwana4. Signs and Seals: Baptism and the Lord’s Supper

Mkutano wa Westminster, The Directory for the Publick Worship of God (Mwongozo wa Ibada ya Hadhara ya Mungu, 1645), sehemu ya 7–8: kuendesha ubatizo na kuadhimisha ushirika, au sakramenti ya Meza ya Bwana. Chanzo cha msingi; nakala imetoka OpenChristianData (shahidi: thewestminsterstandard.org).Westminster Assembly, The Directory for the Publick Worship of God (1645), sections 7–8: the administration of baptism and the celebration of the communion, or sacrament of the Lord’s Supper. Primary source; transcription via OpenChristianData (witness: thewestminsterstandard.org).

Dokezo la CTS: Mwongozo huu unaeleza desturi ya Kipresbiteri ya mwaka 1645: ubatizo wa watoto wachanga wa waumini kwa kumimina au kunyunyiza maji, na Meza ya Bwana inayopokelewa na washiriki wakiwa wameketi mezani. Umewasilishwa hapa kwa maneno ya Mkutano wenyewe; makanisa yanayofanya ubatizo wa waumini kwa kuzamishwa, au taratibu nyingine za ushirika, yanaona mambo haya kwa namna tofauti. “Watakatifu kwa agano” (federally holy) maana yake ni watakatifu kwa nguvu ya agano.CTS note: The Directory describes Presbyterian practice in 1645: the baptism of the infant children of believers by pouring or sprinkling, and the Supper received by communicants seated at the table. It is presented here in the Assembly’s own words; churches that practise believer’s baptism by immersion, or other orders of communion, see these matters differently. “Federally holy” means holy by virtue of the covenant.

7. Kuhusu Kuendesha Sakramenti:7. Of the Administration of the Sacraments:

NA KWANZA, KUHUSU UBATIZO.AND FIRST, OF BAPTISM.

UBATIZO, kama usivyopaswa kucheleweshwa bila ulazima, vivyo hivyo haupaswi kuendeshwa kwa hali yoyote na mtu wa faragha, bali na mtumishi wa Kristo, aliyeitwa kuwa wakili wa siri za Mungu.BAPTISM, as it is not unnecessarily to be delayed, so it is not to be administered in any case by any private person, but by a minister of Christ, called to be the steward of the mysteries of God.

Wala haupaswi kuendeshwa mahali pa faragha, au kwa siri, bali mahali pa ibada ya hadhara, na mbele ya usharika, ambapo watu wanaweza kuona na kusikia kwa urahisi zaidi; na si mahali ambapo mabirika ya ubatizo, wakati wa Upapa, yaliwekwa isivyofaa na kwa ushirikina.Nor is it to be administered in private places, or privately, but in the place of publick worship, and in the face of the congregation, where the people may most conveniently see and hear; and not in the places where fonts, in the time of Popery, were unfitly and superstitiously placed.

Mtoto atakayebatizwa, baada ya mtumishi kujulishwa siku moja kabla, atawasilishwa na baba, au (kama hayupo kwa lazima) na rafiki fulani Mkristo mahali pake, akikiri tamaa yake ya dhati kwamba mtoto abatizwe.The child to be baptized after notice given to the minister the day before, is to be presented by the father, or (in case of his necessary absence) by some Christian friend in his place, professing his earnest desire that the child may be baptized.

Kabla ya ubatizo, mtumishi atatumia maneno fulani ya mafundisho, kuhusu kuwekwa kwa sakramenti hii, asili yake, matumizi yake na makusudi yake, akionyesha, “Kwamba iliwekwa na Bwana wetu Yesu Kristo: Kwamba ni muhuri wa agano la neema, wa kuunganishwa kwetu ndani ya Kristo, na wa muungano wetu naye, wa msamaha wa dhambi, kuzaliwa upya, kufanywa wana, na uzima wa milele: Kwamba maji, katika ubatizo, yanawakilisha na kuashiria damu ya Kristo, iondoayo hatia yote ya dhambi, ya asili na ya matendo; na nguvu ya kutakasa ya Roho wa Kristo dhidi ya utawala wa dhambi, na uharibifu wa asili yetu ya dhambi: Kwamba kubatiza, au kunyunyiza na kuosha kwa maji, kunaashiria kutakaswa dhambi kwa damu ya Kristo na kwa ajili ya stahili yake, pamoja na kuuawa kwa dhambi, na kufufuka kutoka dhambini kwa uzima mpya, kwa nguvu ya kifo na ufufuo wa Kristo: Kwamba ahadi imetolewa kwa waumini na kwa uzao wao; na kwamba uzao na vizazi vya waaminifu, waliozaliwa ndani ya kanisa, wana, kwa kuzaliwa kwao, sehemu katika agano, na haki ya muhuri wake, na ya fadhila za nje za kanisa, chini ya injili, si pungufu kuliko watoto wa Abrahamu wakati wa Agano la Kale; agano la neema, kwa msingi wake, likiwa ni lile lile; na neema ya Mungu, na faraja ya waumini, ikiwa nyingi zaidi kuliko hapo awali: Kwamba Mwana wa Mungu aliwakubali watoto wadogo mbele zake, akiwakumbatia na kuwabariki, akisema, Maana walio kama hao ufalme wa Mungu ni wao: Kwamba watoto, kwa ubatizo, wanapokelewa kwa dhati katika kifua cha kanisa linaloonekana, wakitofautishwa na ulimwengu, na wale walio nje, na kuunganishwa na waumini; na kwamba wote wanaobatizwa katika jina la Kristo, wanaukana, na kwa ubatizo wao wamefungwa kupigana na shetani, ulimwengu, na mwili: Kwamba ni Wakristo, na watakatifu kwa agano kabla ya ubatizo, na kwa hiyo ndio wanabatizwa: Kwamba neema na nguvu ya ndani ya ubatizo haifungwi na wakati ule hasa unapoendeshwa; na kwamba tunda lake na nguvu yake hufika katika mwenendo mzima wa maisha yetu; na kwamba ubatizo wa nje si wa lazima kiasi kwamba, kwa kukosekana kwake, mtoto mchanga yuko katika hatari ya kuhukumiwa, wala wazazi wana hatia, ikiwa hawalidharau wala kulipuuza agizo la Kristo, wakati na mahali linapoweza kupatikana.”Before baptism, the minister is to use some words of instruction, touching the institution, nature, use, and ends of this sacrament, shewing, “That it is instituted by our Lord Jesus Christ: That it is a seal of the covenant of grace, of our ingrafting into Christ, and of our union with him, of remission of sins, regeneration, adoption, and life eternal: That the water, in baptism, representeth and signifieth both the blood of Christ, which taketh away all guilt of sin, original and actual; and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sinful nature: That baptizing, or sprinkling and washing with water, signifieth the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ: That the promise is made to believers and their seed; and that the seed and posterity of the faithful, born within the church, have, by their birth, interest in the covenant, and right to the seal of it, and to the outward privileges of the church, under the gospel, no less than the children of Abraham in the time of the Old Testament; the covenant of grace, for substance, being the same; and the grace of God, and the consolation of believers, more plentiful than before: That the Son of God admitted little children into his presence, embracing and blessing them, saying, For of such is the kingdom of God: That children, by baptism, are solemnly received into the bosom of the visible church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their baptism are bound to fight against the devil, the world, and the flesh: That they are Christians, and federally holy before baptism, and therefore are they baptized: That the inward grace and virtue of baptism is not tied to that very moment of time wherein it is administered; and that the fruit and power thereof reacheth to the whole course of our life; and that outward baptism is not so necessary, that, through the want thereof, the infant is in danger of damnation, or the parents guilty, if they do not contemn or neglect the ordinance of Christ, when and where it may be had.”

Katika mafundisho haya au yanayofanana nayo, mtumishi atatumia uhuru wake mwenyewe na hekima ya utauwa, kama ujinga au makosa katika fundisho la ubatizo, na kuwajenga watu, kutakavyohitaji.In these or the like instructions, the minister is to use his own liberty and godly wisdom, as the ignorance or errors in the doctrine of baptism, and the edification of the people, shall require.

Pia atawaonya wote waliopo,He is also to admonish all that are present,

“Kutazama nyuma kwa ubatizo wao; kutubu dhambi zao dhidi ya agano lao na Mungu; kuamsha imani yao; kuutumia vizuri na kwa matumizi sahihi ubatizo wao, na agano lililotiwa muhuri kwa huo kati ya Mungu na roho zao.”“To look back to their baptism; to repent of their sins against their covenant with God; to stir up their faith; to improve and make right use of their baptism, and of the covenant sealed thereby betwixt God and their souls.”

Atamhimiza mzazi,He is to exhort the parent,

“Kuzingatia rehema kuu ya Mungu kwake na kwa mtoto wake; kumlea mtoto katika kujua misingi ya dini ya Kikristo, na katika malezi na maonyo ya Bwana; na kumjulisha hatari ya ghadhabu ya Mungu kwake mwenyewe na kwa mtoto, kama atakuwa mzembe: akidai ahadi yake ya dhati ya kutimiza wajibu wake.”“To consider the great mercy of God to him and his child; to bring up the child in the knowledge of the grounds of the Christian religion, and in the nurture and admonition of the Lord; and to let him know the danger of God’s wrath to himself and child, if he be negligent: requiring his solemn promise for the performance of his duty.”

Hayo yakiisha, sala pia iunganishwe na neno la kuwekwa, kwa kulitakasa maji kwa matumizi haya ya kiroho; na mtumishi aombe kwa maana hii au inayofanana nayo:This being done, prayer is also to be joined with the word of institution, for sanctifying the water to this spiritual use; and the minister is to pray to this or the like effect:

“Kwamba Bwana, ambaye hakutuacha kama wageni nje ya agano la ahadi, bali alituita kwa fadhila za maagizo yake, apende kwa neema kulitakasa na kulibariki agizo lake mwenyewe la ubatizo wakati huu: Kwamba aunganishe ubatizo wa ndani wa Roho wake na ubatizo wa nje wa maji; aufanye ubatizo huu kwa mtoto kuwa muhuri wa kufanywa mwana, msamaha wa dhambi, kuzaliwa upya, na uzima wa milele, na ahadi nyingine zote za agano la neema: Kwamba mtoto apandwe katika mfano wa kifo na ufufuo wa Kristo; na kwamba, mwili wa dhambi ukiharibiwa ndani yake, amtumikie Mungu katika uzima mpya siku zake zote.”“That the Lord, who hath not left us as strangers without the covenant of promise, but called us to the privileges of his ordinances, would graciously vouchsafe to sanctify and bless his own ordinance of baptism at this time: That he would join the inward baptism of his Spirit with the outward baptism of water; make this baptism to the infant a seal of adoption, remission of sin, regeneration, and eternal life, and all other promises of the covenant of grace: That the child may be planted into the likeness of the death and resurrection of Christ; and that, the body of sin being destroyed in him, he may serve God in newness of life all his days.”

Kisha mtumishi atauliza jina la mtoto; akiambiwa, atasema, (akimwita mtoto kwa jina lake,)Then the minister is to demand the name of the child; which being told him, he is to say, (calling the child by his name,)

Nakubatiza kwa jina la Baba, na la Mwana, na la Roho Mtakatifu.I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.

Anapotamka maneno haya, atamnyunyizia mtoto maji: ambayo, kuhusu namna ya kufanya hivyo, si halali tu bali yatosha, na inafaa zaidi, kuwa kwa kumimina au kunyunyiza maji usoni mwa mtoto, bila kuongeza taratibu nyingine yoyote.As he pronounceth these words, he is to baptize the child with water: which, for the manner of doing of it, is not only lawful but sufficient, and most expedient to be, by pouring or sprinkling of the water on the face of the child, without adding any other ceremony.

Hayo yakiisha, atashukuru na kuomba, kwa maana hii au inayofanana nayo:This done, he is to give thanks and pray, to this or the like purpose:

“Tukikiri kwa shukrani zote kwamba Bwana ni wa kweli na mwaminifu katika kutunza agano na rehema: Kwamba ni mwema na mwenye neema, si kwa kuwa anatuhesabu miongoni mwa watakatifu wake tu, bali anapendezwa pia kuwapa watoto wetu ishara hii ya pekee na alama ya upendo wake ndani ya Kristo: Kwamba, katika kweli yake na majaliwa yake ya pekee, kila siku anawaleta wengine katika kifua cha kanisa lake, wawe washirika wa faida zake zisizo na kifani, zilizonunuliwa kwa damu ya Mwanawe mpendwa, kwa kuendelea na kuongezeka kwa kanisa lake.“Acknowledging with all thankfulness, that the Lord is true and faithful in keeping covenant and mercy: That he is good and gracious, not only in that he numbereth us among his saints, but is pleased also to bestow upon our children this singular token and badge of his love in Christ: That, in his truth and special providence, he daily bringeth some into the bosom of his church, to be partakers of his inestimable benefits, purchased by the blood of his dear Son, for the continuance and increase of his church.

Na tukiomba, Kwamba Bwana aendelee, na kila siku athibitishe zaidi na zaidi upendeleo huu wake usioelezeka: Kwamba amkaribishe mtoto aliyebatizwa sasa, na kuingizwa kwa dhati katika nyumba ya imani, katika ulinzi na utetezi wake wa kibaba, na amkumbuke kwa upendeleo anaowaonyesha watu wake; kwamba, kama atachukuliwa kutoka maisha haya akiwa mchanga, Bwana, aliye tajiri wa rehema, apende kumpokea katika utukufu; na kama ataishi, na kufikia miaka ya akili, Bwana amfundishe kwa neno lake na Roho, na kuufanya ubatizo wake kuwa na nguvu kwake, na kumtegemeza kwa uweza na neema yake ya kimungu, ili kwa imani apate kushinda dhidi ya shetani, ulimwengu, na mwili, hadi mwishowe apate ushindi kamili na wa mwisho, na hivyo kulindwa na uweza wa Mungu kwa imani hata wokovu, kwa Yesu Kristo Bwana wetu.”And praying, That the Lord would still continue, and daily confirm more and more this his unspeakable favour: That he would receive the infant now baptized, and solemnly entered into the household of faith, into his fatherly tuition and defence, and remember him with the favour that he sheweth to his people; that, if he shall be taken out of this life in his infancy, the Lord, who is rich in mercy, would be pleased to receive him up into glory; and if he live, and attain the years of discretion, that the Lord would so teach him by his word and Spirit, and make his baptism effectual to him, and so uphold him by his divine power and grace, that by faith he may prevail against the devil, the world, and the flesh, till in the end he obtain a full and final victory, and so be kept by the power of God through faith unto salvation, through Jesus Christ our Lord.”

8. KUHUSU KUADHIMISHA USHIRIKA, AU SAKRAMENTI YA MEZA YA BWANA.8. OF THE CELEBRATION OF THE COMMUNION, OR SACRAMENT OF THE LORD’S SUPPER.

USHIRIKA, au meza ya Bwana, unapaswa kuadhimishwa mara kwa mara; lakini mara ngapi, inaweza kuzingatiwa na kuamuliwa na watumishi, na watawala wengine wa kanisa wa kila usharika, kama watakavyoona inafaa zaidi kwa faraja na kujenga watu waliokabidhiwa kwao. Na, utakapoendeshwa, tunaona inafaa ufanywe baada ya mahubiri ya asubuhi.THE communion, or supper of the Lord, is frequently to be celebrated; but how often, may be considered and determined by the ministers, and other church-governors of each congregation, as they shall find most convenient for the comfort and edification of the people committed to their charge. And, when it shall be administered, we judge it convenient to be done after the morning sermon.

Wajinga na wenye kashfa hawafai kupokea sakramenti ya Meza ya Bwana.The ignorant and the scandalous are not fit to receive the sacrament of the Lord’s Supper.

Pale sakramenti hii isipoweza kuendeshwa mara kwa mara kwa urahisi, ni lazima onyo la hadhara litolewe sabato moja kabla ya kuendeshwa kwake: na kwamba, ama wakati huo ama siku fulani ya juma hilo, jambo fulani kuhusu agizo hilo, na kujiandaa kwa ajili yake ipasavyo, na kushiriki kwake, lifundishwe; ili, kwa matumizi ya bidii ya njia zote zilizotakaswa na Mungu kwa kusudi hilo, hadharani na faraghani, wote wapate kuja wakiwa wameandaliwa vizuri zaidi kwenye karamu hiyo ya mbinguni.Where this sacrament cannot with convenience be frequently administered, it is requisite that publick warning be given the sabbath-day before the administration thereof: and that either then, or on some day of that week, something concerning that ordinance, and the due preparation thereunto, and participation thereof, be taught; that, by the diligent use of all means sanctified of God to that end, both in publick and private, all may come better prepared to that heavenly feast.

Siku ya kuendesha ikifika, mtumishi, akiisha kumaliza mahubiri yake na sala, atatoa onyo fupi la kuhimiza:When the day is come for administration, the minister, having ended his sermon and prayer, shall make a short exhortation:

“Akieleza faida isiyo na kifani tuliyo nayo kwa sakramenti hii, pamoja na makusudi yake na matumizi yake: akiweka wazi lazima kubwa ya kufanywa upya faraja zetu na nguvu zetu kwa hiyo katika safari hii yetu na vita vyetu: jinsi ilivyo lazima tuje kwake kwa maarifa, imani, toba, upendo, na kwa roho zenye njaa na kiu ya Kristo na faida zake: jinsi ilivyo kubwa hatari ya kula na kunywa isivyostahili.“Expressing the inestimable benefit we have by this sacrament, together with the ends and use thereof: setting forth the great necessity of having our comforts and strength renewed thereby in this our pilgrimage and warfare: how necessary it is that we come unto it with knowledge, faith, repentance, love, and with hungering and thirsting souls after Christ and his benefits: how great the danger to eat and drink unworthily.

Kisha, atawaonya, kwa jina la Kristo, upande mmoja, wote walio wajinga, wenye kashfa, wachafu, au wanaoishi katika dhambi yoyote au kosa kinyume cha maarifa yao au dhamiri yao, wasithubutu kuja kwenye meza hiyo takatifu; akiwaonyesha kwamba yeye ale na kunywa isivyostahili, hula na kunywa hukumu juu ya nafsi yake: na, upande mwingine, kwa namna ya pekee awaalike na kuwatia moyo wote wanaofanya kazi chini ya uzito wa dhambi zao, na hofu ya ghadhabu, na wanaotamani kufikia maendeleo makubwa zaidi katika neema kuliko wanayoweza kufikia sasa, waje kwenye meza ya Bwana; akiwahakikishia, kwa jina hilo hilo, kustarehe, kuburudishwa, na nguvu kwa roho zao dhaifu na zilizochoka.”Next, he is, in the name of Christ, on the one part, to warn all such as are ignorant, scandalous, profane, or that live in any sin or offence against their knowledge or conscience, that they presume not to come to that holy table; shewing them, that he that eateth and drinketh unworthily, eateth and drinketh judgment unto himself: and, on the other part, he is in an especial manner to invite and encourage all that labour under the sense of the burden of their sins, and fear of wrath, and desire to reach out unto a greater progress in grace than yet they can attain unto, to come to the Lord’s table; assuring them, in the same name, of ease, refreshing, and strength to their weak and wearied souls.”

Baada ya kuhimiza huku, onyo na mwaliko, meza ikiwa imefunikwa kwa heshima kabla, na kuwekwa kwa urahisi hata washiriki waweze kuketi kuizunguka au mezani kwa utaratibu, mtumishi ataanza tendo hilo kwa kutakasa na kubariki vitu vya mkate na divai vilivyowekwa mbele yake, (mkate katika vyombo vya kufaa na vya urahisi, vilivyoandaliwa kwa namna kwamba, ukivunjwa naye na kutolewa, ugawanywe miongoni mwa washiriki; divai pia katika vikombe vikubwa,) akiwa ameonyesha kwanza, kwa maneno machache, kwamba vitu hivyo, ambavyo vingine ni vya kawaida, sasa vimetengwa na kutakaswa kwa matumizi haya matakatifu, kwa neno la kuwekwa na sala.After this exhortation, warning, and invitation, the table being before decently covered, and so conveniently placed, that the communicants may orderly sit about it, or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before him, (the bread in comely and convenient vessels, so prepared, that, being broken by him, and given, it may be distributed amongst the communicants; the wine also in large cups,) having first, in a few words, shewed that those elements, otherwise common, are now set apart and sanctified to this holy use, by the word of institution and prayer.

Maneno ya kuwekwa yasomwe kutoka kwa Wainjilisti, au kutoka waraka wa kwanza wa Mtume Paulo kwa Wakorintho, Sura ya 11:23. Maana mimi nimepokea kwa Bwana, n.k. hadi mstari wa 27, ambao mtumishi anaweza, aonapo inafaa, kuufafanua na kuutumia.Let the words of institution be read out of the Evangelists, or out of the first Epistle of the Apostle Paul to the Corinthians, Chap. 11:23. I have received of the Lord, &c. to the 27th Verse, which the minister may, when he seeth requisite, explain and apply.

Sala, shukrani, au baraka ya mkate na divai iwe kwa maana hii:Let the prayer, thanksgiving, or blessing of the bread and wine, be to this effect:

“Kwa kukiri kwa unyenyekevu na kwa moyo wote ukubwa wa taabu yetu, ambayo si mwanadamu wala malaika aliyeweza kutuokoa kutoka kwayo, na kutostahili kwetu kwa dogo kabisa la rehema zote za Mungu; kumshukuru Mungu kwa faida zake zote, na hasa kwa faida hiyo kuu ya ukombozi wetu, upendo wa Mungu Baba, mateso na stahili za Bwana Yesu Kristo Mwana wa Mungu, ambazo kwazo tumekombolewa; na kwa njia zote za neema, neno na sakramenti; na kwa sakramenti hii hasa, ambayo kwayo Kristo, na faida zake zote, zinatumiwa kwetu na kutiwa muhuri, ambazo, licha ya kukataliwa kwa wengine, kwa rehema kuu zinaendelezwa kwetu, baada ya matumizi mabaya mengi na marefu ya yote.“With humble and hearty acknowledgment of the greatness of our misery, from which neither man nor angel was able to deliver us, and of our great unworthiness of the least of all God’s mercies; to give thanks to God for all his benefits, and especially for that great benefit of our redemption, the love of God the Father, the sufferings and merits of the Lord Jesus Christ the Son of God, by which we are delivered; and for all means of grace, the word and sacraments; and for this sacrament in particular, by which Christ, and all his benefits, are applied and sealed up unto us, which, notwithstanding the denial of them unto others, are in great mercy continued unto us, after so much and long abuse of them all.

Kukiri kwamba hakuna jina lingine chini ya mbingu ambalo kwalo tunaweza kuokolewa, ila jina la Yesu Kristo, ambaye kwake peke yake tunapokea uhuru na uzima, tuna njia ya kuingia kwenye kiti cha neema, tunaruhusiwa kula na kunywa mezani pake mwenyewe, na tunatiwa muhuri kwa Roho wake kwa uhakika wa furaha na uzima wa milele.To profess that there is no other name under heaven by which we can be saved, but the name of Jesus Christ, by whom alone we receive liberty and life, have access to the throne of grace, are admitted to eat and drink at his own table, and are sealed up by his Spirit to an assurance of happiness and everlasting life.

Kumwomba Mungu kwa bidii, Baba wa rehema zote, na Mungu wa faraja yote, apende kutuonyesha uwepo wake wa neema, na kazi yenye nguvu ya Roho wake ndani yetu; na kuvitakasa vitu hivi vya mkate na divai, na kulibariki agizo lake mwenyewe, ili tupokee kwa imani mwili na damu ya Yesu Kristo, aliyesulibiwa kwa ajili yetu, na hivyo tulishwe naye, apate kuwa mmoja nasi, nasi mmoja naye; apate kuishi ndani yetu, nasi ndani yake, na kwake yeye aliyetupenda, na kujitoa mwenyewe kwa ajili yetu.”Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe his gracious presence, and the effectual working of his Spirit in us; and so to sanctify these elements both of bread and wine, and to bless his own ordinance, that we may receive by faith the body and blood of Jesus Christ, crucified for us, and so to feed upon him, that he may be one with us, and we one with him; that he may live in us, and we in him, and to him who hath loved us, and given himself for us.”

Yote hayo atajitahidi kuyatimiza kwa hisia zinazofaa, zinazolingana na tendo takatifu hivyo, na kuamsha hisia kama hizo kwa watu.All which he is to endeavour to perform with suitable affections, answerable to such an holy action, and to stir up the like in the people.

Vitu hivyo vikiisha kutakaswa kwa neno na sala, mtumishi, akiwa mezani, atachukua mkate mkononi mwake, na kusema, kwa maneno haya, (au mengine yanayofanana, yaliyotumiwa na Kristo au mtume wake katika tukio hili:)The elements being now sanctified by the word and prayer, the minister, being at the table, is to take the bread in his hand, and say, in these expressions, (or other the like, used by Christ or his apostle upon this occasion:)

“Kulingana na kuwekwa kutakatifu, amri na mfano wa Mwokozi wetu mbarikiwa Yesu Kristo, nauchukua mkate huu, na, nikiisha kushukuru, naumega, na kuwapa ninyi; (hapo mtumishi, ambaye naye mwenyewe atashiriki, atamega mkate, na kuwapa washiriki;) “Twaeni, mle; huu ni mwili wa Kristo ulioumegwa kwa ajili yenu: fanyeni haya kwa ukumbusho wake.”“According to the holy institution, command, and example of our blessed Saviour Jesus Christ, I take this bread, and, having given thanks, break it, and give it unto you; (there the minister, who is also himself to communicate, is to break the bread, and give it to the communicants;) “ Take ye, eat ye; this is the body of Christ which is broken for you: do this in remembrance of him.”

Vivyo hivyo mtumishi atachukua kikombe, na kusema, kwa maneno haya, (au mengine yanayofanana, yaliyotumiwa na Kristo au mtume katika tukio hilo hilo:)In like manner the minister is to take the cup, and say, in these expressions, (or other the like, used by Christ or the apostle upon the same occasion:)

“Kulingana na kuwekwa, amri na mfano wa Bwana wetu Yesu Kristo, nakichukua kikombe hiki, na kuwapa ninyi; (hapa anakitoa kwa washiriki;) Kikombe hiki ni agano jipya katika damu ya Kristo, imwagikayo kwa ondoleo la dhambi za wengi: nyweni nyote katika hiki.”“According to the institution, command, and example of our Lord Jesus Christ, I take this cup, and give it unto you; (here he giveth it to the communicants;) This cup is the new testament in the blood of Christ, which is shed for the remission of the sins of many: drink ye all of it. ”

Wote wakiisha kushiriki, mtumishi anaweza, kwa maneno machache, kuwakumbusha,After all have communicated, the minister may, in a few words, put them in mind,

“Neema ya Mungu katika Yesu Kristo, iliyowekwa wazi katika sakramenti hii; na kuwahimiza waenende wakiistahili.”“Of the grace of God in Jesus Christ, held forth in this sacrament; and exhort them to walk worthy of it.”

Mtumishi atatoa shukrani za dhati kwa Mungu,The minister is to give solemn thanks to God,

“Kwa rehema yake tajiri, na wema wake usio na kifani, aliowapa katika sakramenti hiyo; na kusihi msamaha kwa mapungufu ya huduma yote, na msaada wa neema wa Roho wake mwema, ambao kwao wapate kuwezeshwa kuenenda katika nguvu za neema hiyo, kama iwapasavyo wale waliopokea dhamana kubwa hivyo za wokovu.”“For his rich mercy, and invaluable goodness, vouchsafed to them in that sacrament; and to entreat for pardon for the defects of the whole service, and for the gracious assistance of his good Spirit, whereby they may be enabled to walk in the strength of that grace, as becometh those who have received so great pledges of salvation.”

Sadaka ya maskini itapangwa hivi kwamba hakuna sehemu ya ibada ya hadhara itakayozuiliwa nayo.The collection for the poor is so to be ordered, that no part of the publick worship be thereby hindered.

5. Siku Takatifu na Hatua za Maisha: Kuanzia Siku ya Bwana hadi Zaburi5. Holy Days and Life’s Passages: The Lord’s Day to the Psalms

Mkutano wa Westminster, The Directory for the Publick Worship of God (Mwongozo wa Ibada ya Hadhara ya Mungu, 1645), sehemu ya 9–16: kuitakasa Siku ya Bwana, kufungisha ndoa, kuwatembelea wagonjwa, kuzika wafu, mfungo wa hadhara wa dhati, siku za shukrani za hadhara, kuimba zaburi, na Kiambatisho kuhusu siku na mahali pa ibada ya hadhara. Chanzo cha msingi; nakala imetoka OpenChristianData (shahidi: thewestminsterstandard.org).Westminster Assembly, The Directory for the Publick Worship of God (1645), sections 9–16: the sanctification of the Lord’s Day, the solemnization of marriage, visitation of the sick, burial of the dead, public solemn fasting, days of public thanksgiving, singing of psalms, and the Appendix on days and places for public worship. Primary source; transcription via OpenChristianData (witness: thewestminsterstandard.org).

Dokezo la CTS: Taratibu hizi zimetolewa kama Mkutano ulivyoziandika. “N.” katika viapo vya ndoa inasimama badala ya jina. Mwongozo hauruhusu sherehe yoyote ya kidini kaburini, na hauweki sikukuu zozote za kanisa isipokuwa Siku ya Bwana; siku za mfungo na za shukrani huwekwa kadiri matukio yanavyojitokeza. “Kuimbisha mstari kwa mstari” (lining out) wa zaburi (kuisoma mstari kwa mstari kabla ya kuiimba) ulifanywa kwa makutaniko ambayo wengi wao hawakuweza kusoma.CTS note: These orders are given as the Assembly wrote them. “N.” in the marriage vows stands for a name. The Directory allows no religious ceremony at the grave and keeps no church festivals except the Lord’s Day; days of fasting and thanksgiving are set as occasions arise. “Lining out” the psalm (reading it line by line before singing) was for congregations where many could not read.

9. Kuhusu Kuitakasa Siku ya Bwana9. Of the Sanctification of the Lord’s Day

SIKU ya Bwana inapaswa kukumbukwa mapema hivi kwamba shughuli zote za kidunia za miito yetu ya kawaida ziwekwe vizuri, na ziwekwe kando mapema na kwa wakati ufaao, ili zisiwe vikwazo kwa kuitakasa siku hiyo ipasavyo itakapofika.THE Lord’s day ought to be so remembered before-hand, as that all worldly business of our ordinary callings may be so ordered, and so timely and seasonably laid aside, as they may not be impediments to the due sanctifying of the day when it comes.

Siku nzima inapaswa kuadhimishwa kuwa takatifu kwa Bwana, hadharani na faraghani, kwa kuwa ni sabato ya Kikristo. Kwa kusudi hilo, ni lazima kuwe na kupumzika kwa utakatifu siku hiyo yote kutoka kazi zote zisizo za lazima; na kujiepusha, si na michezo yote na burudani tu, bali pia na maneno yote ya kidunia na mawazo.The whole day is to be celebrated as holy to the Lord, both in publick and private, as being the Christian sabbath. To which end, it is requisite, that there be a holy cessation or resting all that day from all unnecessary labours; and an abstaining, not only from all sports and pastimes, but also from all worldly words and thoughts.

Kwamba chakula cha siku hiyo kiandaliwe hivi kwamba watumishi wasizuiliwe bila ulazima kuhudhuria ibada ya hadhara ya Mungu, wala mtu mwingine yeyote kuzuiliwa kuitakasa siku hiyo. Kwamba kuwe na maandalizi ya faragha ya kila mtu na familia, kwa kuomba kwa ajili yao wenyewe, na kwa msaada wa Mungu kwa mtumishi, na kwa baraka juu ya huduma yake; na kwa mazoezi mengine matakatifu kama hayo, yanayoweza kuwaweka tayari zaidi kwa ushirika wenye faraja zaidi na Mungu katika maagizo yake ya hadhara.That the diet on that day be so ordered, as that neither servants be unnecessarily detained from the publick worship of God, nor any other person hindered from the sanctifying that day. That there be private preparations of every person and family, by prayer for themselves, and for God’s assistance of the minister, and for a blessing upon his ministry; and by such other holy exercises, as may further dispose them to a more comfortable communion with God in his public ordinances.

Kwamba watu wote wakutane mapema kwa ibada ya hadhara hivi kwamba usharika mzima uwepo mwanzoni, na kwa moyo mmoja waungane kwa dhati katika sehemu zote za ibada ya hadhara, wasiondoke hadi baada ya baraka.That all the people meet so timely for publick worship, that the whole congregation may be present at the beginning, and with one heart solemnly join together in all parts of the publick worship, and not depart till after the blessing.

Kwamba muda wowote usiotumika, kati ya au baada ya mikutano ya dhati ya usharika hadharani, utumike katika kusoma, kutafakari, kurudia mahubiri; hasa kwa kuziita familia zao kutoa hesabu ya waliyoyasikia, na kuwafundisha katekisimu, mazungumzo matakatifu, sala kwa ajili ya baraka juu ya maagizo ya hadhara, kuimba zaburi, kuwatembelea wagonjwa, kuwasaidia maskini, na wajibu kama huo wa utauwa, hisani na rehema, wakiihesabu sabato kuwa furaha.That what time is vacant, between or after the solemn meetings of the congregation in publick, be spent in reading, meditation, repetition of sermons; especially by calling their families to an account of what they have heard, and catechising of them, holy conferences, prayer for a blessing upon the publick ordinances, singing of psalms, visiting the sick, relieving the poor, and such like duties of piety, charity, and mercy, accounting the sabbath a delight.

10. Kufungisha Ndoa.10. The Solemnization of Marriage.

INGAWA ndoa si sakramenti, wala ya pekee kwa kanisa la Mungu, bali ni ya kawaida kwa wanadamu, na ya manufaa ya umma katika kila taifa; hata hivyo, kwa sababu wale wanaooa na kuolewa wanapaswa kufunga ndoa katika Bwana, na wana haja ya pekee ya mafundisho, mwongozo, na maonyo kutoka neno la Mungu, wanapoingia katika hali hiyo mpya, na ya baraka ya Mungu juu yao humo, tunaona inafaa ndoa ifungishwe na mtumishi halali wa neno, ili awashauri ipasavyo, na kuomba baraka juu yao.ALTHOUGH marriage be no sacrament, nor peculiar to the church of God, but common to mankind, and of publick interest in every commonwealth; yet, because such as marry are to marry in the Lord, and have special need of instruction, direction, and exhortation, from the word of God, at their entering into such a new condition, and of the blessing of God upon them therein, we judge it expedient that marriage be solemnized by a lawful minister of the word, that he may accordingly counsel them, and pray for a blessing upon them.

Ndoa ni lazima iwe kati ya mwanamume mmoja na mwanamke mmoja tu; nao wawe watu wasio ndani ya ngazi za ujamaa wa damu au wa ndoa zilizokatazwa na neno la Mungu; na wahusika wawe na miaka ya akili, wanaofaa kufanya uchaguzi wao wenyewe, au, kwa sababu njema, kutoa ridhaa yao ya pande zote.Marriage is to be betwixt one man and one woman only; and they such as are not within the degrees of consanguinity or affinity prohibited by the word of God; and the parties are to be of years of discretion, fit to make their own choice, or, upon good grounds, to give their mutual consent.

Kabla ya kufungisha ndoa kati ya watu wowote, nia ya kuoana itatangazwa na mtumishi sabato tatu tofauti, katika usharika, mahali pa makazi yao ya kawaida na ya kudumu, kila mmoja. Na kuhusu tangazo hili mtumishi atakayewaunganisha katika ndoa atakuwa na ushahidi wa kutosha, kabla ya kuendelea kufungisha ndoa.Before the solemnizing of marriage between any persons, the purpose of marriage shall be published by the minister three several sabbath-days, in the congregation, at the place or places of their most usual and constant abode, respectively. And of this publication the minister who is to join them in marriage shall have sufficient testimony, before he proceed to solemnize the marriage.

Kabla ya kutangaza nia yao hiyo, (ikiwa wahusika hawajafikia umri,) ridhaa ya wazazi, au wengine walio chini ya mamlaka yao, (iwapo wazazi wamekufa,) itajulishwa kwa watumishi wa kanisa wa usharika huo, ili iandikwe.Before that publication of such their purpose, (if the parties be under age,) the consent of the parents, or others under whose power they are, (in case the parents be dead,) is to be made known to the church officers of that congregation, to be recorded.

Vivyo hivyo litafuatwa katika mwenendo wa wengine wote, ingawa wamefikia umri, ambao wazazi wao wanaishi, kwa ndoa yao ya kwanza.The like is to be observed in the proceedings of all others, although of age, whose parents are living, for their first marriage.

Na, katika ndoa za baadaye za mmojawapo wa wahusika hao, watahimizwa wasifunge ndoa bila kuwajulisha wazazi wao kwanza, (kama inawezekana kwa urahisi,) wakijitahidi kupata ridhaa yao.And, in after marriages of either of those parties, they shall be exhorted not to contract marriage without first acquainting their parents with it, (if with conveniency it may be done,) endeavouring to obtain their consent.

Wazazi hawapaswi kuwalazimisha watoto wao kuoa au kuolewa bila ridhaa yao ya hiari, wala kukataa ridhaa yao wenyewe bila sababu ya haki.Parents ought not to force their children to marry without their free consent, nor deny their own consent without just cause.

Nia au mkataba wa ndoa ukiisha kutangazwa hivyo, ndoa haipaswi kuahirishwa kwa muda mrefu. Kwa hiyo mtumishi, akiwa amepata onyo la kutosha, na kukiwa hakuna pingamizi lolote la kuizuia, aifungishe hadharani mahali palipopangwa kwa mamlaka kwa ibada ya hadhara, mbele ya idadi ya kutosha ya mashahidi wa kuaminika, saa fulani inayofaa ya mchana, wakati wowote wa mwaka, isipokuwa siku ya unyenyekevu wa hadhara. Na tunashauri isifanyike Siku ya Bwana.After the purpose or contract of marriage hath been thus published, the marriage is not to be long deferred. Therefore the minister, having had convenient warning, and nothing being objected to hinder it, is publickly to solemnize it in the place appointed by authority for publick worship, before a competent number of credible witnesses, at some convenient hour of the day, at any time of the year, except on a day of publick humiliation. And we advise that it be not on the Lord’s day.

Na kwa kuwa mahusiano yote yanatakaswa kwa neno na sala, mtumishi ataomba baraka juu yao, kwa maana hii:And because all relations are sanctified by the word and prayer, the minister is to pray for a blessing upon them, to this effect:

“Tukikiri dhambi zetu, ambazo kwazo tumejifanya wadogo kuliko dogo kabisa la rehema zote za Mungu, na kumchokoza ayafanye machungu faraja zetu zote: kwa bidii, kwa jina la Kristo, kumsihi Bwana (ambaye uwepo wake na upendeleo wake ni furaha ya kila hali, na hutamu kila uhusiano) awe fungu lao, na kuwakiri na kuwakubali ndani ya Kristo, wale ambao sasa wanakaribia kuunganishwa katika hali tukufu ya ndoa, agano la Mungu wao: na kwamba, kama alivyowaleta pamoja kwa majaliwa yake, awatakase kwa Roho wake, akiwapa mwelekeo mpya wa moyo unaofaa hali yao mpya; akiwatajirisha kwa neema zote ambazo kwazo wanaweza kutimiza wajibu, kufurahia faraja, kubeba masumbufu, na kupinga majaribu yanayoambatana na hali hiyo, kama iwapasavyo Wakristo.”“Acknowledging our sins, whereby we have made ourselves less than the least of all the mercies of God, and provoked him to embitter all our comforts; earnestly, in the name of Christ, to entreat the Lord (whose presence and favour is the happiness of every condition, and sweetens every relation) to be their portion, and to own and accept them in Christ, who are now to be joined in the honourable estate of marriage, the covenant of their God: and that, as he hath brought them together by his providence, he would sanctify them by his Spirit, giving them a new frame of heart fit for their new estate; enriching them with all graces whereby they may perform the duties, enjoy the comforts, undergo the cares, and resist the temptations which accompany that condition, as becometh Christians.”

Sala ikiisha, inafaa mtumishi awaeleze kwa ufupi, kutoka Maandiko,The prayer being ended, it is convenient that the minister do briefly declare unto them, out of the scripture,

“Kuwekwa, matumizi, na makusudi ya ndoa, pamoja na wajibu wa ndoa, ambao, kwa uaminifu wote, wanapaswa kutimiza kila mmoja kwa mwenzake; akiwahimiza wajifunze neno takatifu la Mungu, wapate kujifunza kuishi kwa imani, na kuridhika katikati ya masumbufu na taabu zote za ndoa, wakilitakasa jina la Mungu, kwa matumizi ya shukrani, ya kiasi, na ya utakatifu ya faraja zote za ndoa; wakiomba sana pamoja na kwa ajili ya kila mmoja; wakiangaliana na kuchocheana katika upendo na kazi njema; na kuishi pamoja kama warithi wa neema ya uzima.”“The institution, use, and ends of marriage, with the conjugal duties, which, in all faithfulness, they are to perform each to other; exhorting them to study the holy word of God, that they may learn to live by faith, and to be content in the midst of all marriage cares and troubles, sanctifying God’s name, in a thankful, sober, and holy use of all conjugal comforts; praying much with and for one another; watching over and provoking each other to love and good works; and to live together as the heirs of the grace of life.”

Baada ya kuwaagiza kwa dhati wanaoowana, mbele ya Mungu mkuu, achunguzaye mioyo yote, ambaye lazima wampe hesabu kali siku ya mwisho, kwamba kama mmojawapo wao anajua sababu yoyote, kwa mkataba wa awali au vinginevyo, inayowazuia kuendelea kisheria na ndoa, alifichue sasa; mtumishi (kama hakuna kizuizi kilichokiriwa) atamfanya kwanza mwanamume amshike mwanamke mkono wa kuume, akisema maneno haya:After solemn charging of the persons to be married, before the great God, who searcheth all hearts, and to whom they must give a strict account at the last day, that if either of them know any cause, by precontract or otherwise, why they may not lawfully proceed to marriage, that they now discover it; the minister (if no impediment be acknowledged) shall cause first the man to take the woman by the right hand, saying these words:

Mimi N. nakuchukua wewe N. kuwa mke wangu wa ndoa, na, mbele za Mungu, na mbele ya usharika huu, naahidi na kuagana kuwa mume mwenye upendo na mwaminifu kwako, hadi Mungu atakapotutenga kwa kifo.I N. do take thee N. to be my married wife, and do, in the presence of God, and before this congregation, promise and covenant to be a loving and faithful husband unto thee, until God shall separate us by death.

Kisha mwanamke atamshika mwanamume mkono wa kuume, na kusema maneno haya:Then the woman shall take the man by the right hand, and say these words:

Mimi N. nakuchukua wewe N. kuwa mume wangu wa ndoa, na mimi, mbele za Mungu, na mbele ya usharika huu, naahidi na kuagana kuwa mke mwenye upendo, mwaminifu, na mtiifu kwako, hadi Mungu atakapotutenga kwa kifo.I N. do take thee N. to be my married husband, and I do, in the presence of God, and before this congregation, promise and covenant to be a loving, faithful, and obedient wife unto thee, until God shall separate us by death.

Kisha, bila sherehe nyingine yoyote, mtumishi, mbele ya usharika, atawatangaza kuwa mume na mke, kulingana na agizo la Mungu; na hivyo atamaliza tendo hilo kwa sala kwa maana hii:Then, without any further ceremony, the minister shall, in the face of the congregation, pronounce them to be husband and wife, according to God’s ordinance; and so conclude the action with prayer to this effect:

“Kwamba Bwana apendezwe kuliambatanisha agizo lake mwenyewe na baraka yake, tukimsihi atajirishe watu waliooana sasa, kama kwa dhamana nyingine za upendo wake, hasa kwa faraja na matunda ya ndoa, kwa sifa ya rehema yake nyingi, ndani na kwa Kristo Yesu.”“That the Lord would be pleased to accompany his own ordinance with his blessing, beseeching him to enrich the persons now married, as with other pledges of his love, so particularly with the comforts and fruits of marriage, to the praise of his abundant mercy, in and through Christ Jesus.”

Daftari litatunzwa kwa uangalifu, ambamo majina ya wahusika waliooana hivyo, pamoja na wakati wa ndoa yao, yataandikwa mara moja kwa uzuri katika kitabu kilichotolewa kwa kusudi hilo, ili wote wanaohusika waweze kukipitia.A register is to be carefully kept, wherein the names of the parties so married, with the time of their marriage, are forthwith to be fairly recorded in a book provided for that purpose, for the perusal of all whom it may concern.

11. Kuhusu Kuwatembelea Wagonjwa.11. Concerning Visitation of the Sick.

NI wajibu wa mtumishi kufundisha watu waliokabidhiwa kwake si hadharani tu, bali pia faraghani; na hasa kuwaonya, kuwahimiza, kuwakemea, na kuwafariji, katika nyakati zote zinazofaa, kadiri wakati wake, nguvu zake, na usalama wake binafsi vitakavyoruhusu.IT is the duty of the minister not only to teach the people committed to his charge in publick, but privately; and particularly to admonish, exhort, reprove, and comfort them, upon all seasonable occasions, so far as his time, strength, and personal safety will permit.

Anapaswa kuwaonya, wakati wa afya, wajiandae kwa kifo; na kwa kusudi hilo, wanapaswa kushauriana na mtumishi wao mara kwa mara kuhusu hali ya roho zao; na, nyakati za ugonjwa, kutamani ushauri wake na msaada wake, mapema na kwa wakati ufaao, kabla nguvu zao na akili zao hazijawaishia.He is to admonish them, in time of health, to prepare for death; and, for that purpose, they are often to confer with their minister about the estate of their souls; and, in times of sickness, to desire his advice and help, timely and seasonably, before their strength and understanding fail them.

Nyakati za ugonjwa na dhiki ni fursa za pekee alizowekwa mkononi mwake na Mungu ili kuwapa roho zilizochoka neno kwa wakati unaofaa: kwa maana wakati huo dhamiri za watu zimeamshwa zaidi au zinapaswa kuamshwa kufikiria hali yao ya kiroho kwa milele; na Shetani pia hutumia nafasi hiyo kuwabebesha majaribu mazito na magumu zaidi: kwa hiyo mtumishi, akiitwa, na kuwaendea wagonjwa, anapaswa kujishughulisha, kwa upole na upendo wote, kumpa mema ya kiroho kwa roho yake, kwa maana hii.Times of sickness and affliction are special opportunities put into his hand by God to minister a word in season to weary souls: because then the consciences of men are or should be more awakened to bethink themselves of their spiritual estate for eternity; and Satan also takes advantage then to load them more with sore and heavy temptations: therefore the minister, being sent for, and repairing to the sick, is to apply himself, with all tenderness and love, to administer some spiritual good to his soul, to this effect.

Anaweza, kutokana na kuzingatia ugonjwa uliopo, kumfundisha kutoka Maandiko, kwamba magonjwa hayaji kwa bahati, wala kwa mvurugo wa mwili tu, bali kwa mwongozo wa hekima na utaratibu wa mkono mwema wa Mungu kwa kila mtu aliyepigwa nayo. Na kwamba, iwe imewekwa juu yake kwa kutopendezwa na dhambi, kwa kumrudi na kumrekebisha, au kwa kujaribu na kuzoeza neema zake, au kwa makusudi mengine ya pekee na bora, mateso yake yote yatageuka kuwa faida yake, na kufanya kazi pamoja kwa mema yake, ikiwa atajitahidi kwa unyofu kutumia ziara ya Mungu kwa utakaso, bila kuudharau mrudisho wake, wala kuchoka kwa kurudiwa kwake.He may, from the consideration of the present sickness, instruct him out of scripture, that diseases come not by chance, or by distempers of body only, but by the wise and orderly guidance of the good hand of God to every particular person smitten by them. And that, whether it be laid upon him out of displeasure for sin, for his correction and amendment, or for trial and exercise of his graces, or for other special and excellent ends, all his sufferings shall turn to his profit, and work together for his good, if he sincerely labour to make a sanctified use of God’s visitation, neither despising his chastening, nor waxing weary of his correction.

Ikiwa ana shaka ya ujinga wake, atamchunguza katika kanuni za dini, hasa kuhusu toba na imani; na, aonapo sababu, kumfundisha asili, matumizi, ubora, na lazima ya neema hizo; na pia kuhusu agano la neema; na Kristo Mwana wa Mungu, Mpatanishi wake; na kuhusu msamaha wa dhambi kwa imani ndani yake.If he suspect him of ignorance, he shall examine him in the principles of religion, especially touching repentance and faith; and, as he seeth cause, instruct him in the nature, use, excellency, and necessity of those graces; as also touching the covenant of grace; and Christ the Son of God, the Mediator of it; and concerning remission of sins by faith in him.

Atamhimiza mgonjwa ajichunguze, atafute na kuzijaribu njia zake za zamani, na hali yake kwa Mungu.He shall exhort the sick person to examine himself, to search and try his former ways, and his estate towards God.

Na mgonjwa akitamka wasiwasi wowote, shaka, au jaribu lililo juu yake, atapewa mafundisho na maamuzi ya kumridhisha na kumtuliza.And if the sick person shall declare any scruple, doubt, or temptation that are upon him, instructions and resolutions shall be given to satisfy and settle him.

Ikionekana kwamba hana hisia ipasavyo ya dhambi zake, jitihada zifanywe kumshawishi kuhusu dhambi zake, hatia na kustahili kwake; kuhusu uchafu na unajisi ambao roho huupata kwa hizo; na laana ya sheria, na ghadhabu ya Mungu zinazostahili; ili aguswe kweli na kunyenyekezwa kwa ajili yake: na pia kujulisha hatari ya kuahirisha toba, na ya kupuuza wokovu wakati wowote unapotolewa; ili kuamsha dhamiri yake, na kumwamsha kutoka hali ya usingizi na ya kujihisi salama, aelewe haki na ghadhabu ya Mungu, ambaye mbele zake hakuna awezaye kusimama, ila yule ambaye, akiwa amepotea ndani yake mwenyewe, anamshika Kristo kwa imani.If it appear that he hath not a due sense of his sins, endeavours ought to be used to convince him of his sins, of the guilt and desert of them; of the filth and pollution which the soul contracts by them; and of the curse of the law, and wrath of God, due to them; that he may be truly affected with and humbled for them: and withal make known the danger of deferring repentance, and of neglecting salvation at any time offered; to awaken his conscience, and rouse him up out of a stupid and secure condition, to apprehend the justice and wrath of God, before whom none can stand, but he that, lost in himself, layeth hold upon Christ by faith.

Ikiwa amejitahidi kuenenda katika njia za utakatifu, na kumtumikia Mungu kwa unyofu, ingawa si bila kushindwa na udhaifu mwingi; au, ikiwa roho yake imevunjika kwa kuhisi dhambi, au imeshushwa kwa kukosa hisia ya upendeleo wa Mungu; basi itafaa kumwinua, kwa kumwekea mbele uhuru na utimilifu wa neema ya Mungu, utoshelevu wa haki ndani ya Kristo, matoleo ya neema katika injili, kwamba wote wanaotubu, na kuamini kwa moyo wote rehema ya Mungu kupitia Kristo, wakiikana haki yao wenyewe, watapata uzima na wokovu ndani yake. Inaweza pia kufaa kumwonyesha, kwamba kifo hakina ndani yake uovu wa kiroho wa kuogopwa kwa wale walio ndani ya Kristo, kwa sababu dhambi, uchungu wa kifo, imeondolewa na Kristo, ambaye amewaokoa wote walio wake kutoka utumwa wa hofu ya kifo, ameshinda kaburi, ametupa ushindi, yeye mwenyewe ameingia utukufuni kuwaandalia watu wake mahali: hata hakuna uzima wala kifo kitakachoweza kuwatenga na upendo wa Mungu ndani ya Kristo, ambaye ndani yake wao wana hakika, ingawa sasa lazima walazwe mavumbini, kupata ufufuo wa furaha na utukufu kwa uzima wa milele.If he hath endeavoured to walk in the ways of holiness, and to serve God in uprightness, although not without many failings and infirmities; or, if his spirit be broken with the sense of sin, or cast down through want of the sense of God’s favour; then it will be fit to raise him up, by setting before him the freeness and fulness of God’s grace, the sufficiency of righteousness in Christ, the gracious offers in the gospel, that all who repent, and believe with all their heart in God’s mercy through Christ, renouncing their own righteousness, shall have life and salvation in him. It may be also useful to shew him, that death hath in it no spiritual evil to be feared by those that are in Christ, because sin, the sting of death, is taken away by Christ, who hath delivered all that are his from the bondage of the fear of death, triumphed over the grave, given us victory, is himself entered into glory to prepare a place for his people: so that neither life nor death shall be able to separate them from God’s love in Christ, in whom such are sure, though now they must be laid in the dust, to obtain a joyful and glorious resurrection to eternal life.

Ushauri pia unaweza kutolewa, wa kuhadhari na kusadiki kusiko na msingi mzuri juu ya rehema, au juu ya wema wa hali yake kwa mbinguni, hivyo kukana stahili yoyote ndani yake mwenyewe, na kujitupa kabisa kwa Mungu kwa rehema, katika stahili na upatanishi wa pekee wa Yesu Kristo, ambaye amejifunga asiwakatae kamwe wale wanaokuja kwake kwa kweli na unyofu. Uangalifu pia lazima uchukuliwe, kwamba mgonjwa asiangushwe katika kukata tamaa, kwa kuonyeshwa kwa ukali sana ghadhabu ya Mungu inayomstahili kwa dhambi zake, ambayo haijalainishwa kwa kumwekea Kristo kwa busara na stahili yake kuwa mlango wa tumaini kwa kila mwamini mwenye toba.Advice also may be given, as to beware of an ill-grounded persuasion on mercy, or on the goodness of his condition for heaven, so to disclaim all merit in himself, and to cast himself wholly upon God for mercy, in the sole merits and mediation of Jesus Christ, who hath engaged himself never to cast off them who in truth and sincerity come unto him. Care also must be taken, that the sick person be not cast down into despair, by such a severe representation of the wrath of God due to him for his sins, as is not mollified by a sensible propounding of Christ and his merit for a door of hope to every penitent believer.

Wakati mgonjwa ametulia zaidi, anapoweza kusumbuliwa kidogo kabisa, na huduma nyingine zinazohitajika kumzunguka zikizuiliwa kidogo kabisa, mtumishi, kama anatakiwa, ataomba naye, na kwa ajili yake, kwa maana hii:When the sick person is best composed, may be least disturbed, and other necessary offices about him least hindered, the minister, if desired, shall pray with him, and for him, to this effect:

“Kukiri na kuomboleza dhambi ya asili na ya matendo; hali ya kusikitisha ya wote kwa asili, wakiwa watoto wa ghadhabu, na chini ya laana; tukikiri kwamba magonjwa yote, maradhi, kifo, na jehanamu yenyewe, ni matokeo na athari zake halisi; tukiomba rehema ya Mungu kwa mgonjwa, kwa damu ya Kristo; tukisihi Mungu afumbue macho yake, amfunulie dhambi zake, amfanye ajione amepotea ndani yake mwenyewe, amjulishe sababu ya Mungu kumpiga, amfunulie Yesu Kristo kwa roho yake kwa ajili ya haki na uzima, ampe Roho wake Mtakatifu, aumbe na kuimarisha imani ya kumshika Kristo, afanye ndani yake ushahidi wa faraja wa upendo wake, amvike silaha dhidi ya majaribu, aondoe moyo wake kwa ulimwengu, autakase ziara yake ya sasa, ampe subira na nguvu ya kuibeba, na kumpa kuvumilia katika imani hadi mwisho.“Confessing and bewailing of sin original and actual; the miserable condition of all by nature, as being children of wrath, and under the curse; acknowledging that all diseases, sicknesses, death, and hell itself, are the proper issues and effects thereof; imploring God’s mercy for the sick person, through the blood of Christ; beseeching that God would open his eyes, discover unto him his sins, cause him to see himself lost in himself, make known to him the cause why God smiteth him, reveal Jesus Christ to his soul for righteousness and life, give unto him his Holy Spirit, to create and strengthen faith to lay hold upon Christ, to work in him comfortable evidences of his love, to arm him against temptations, to take off his heart from the world, to sanctify his present visitation, to furnish him with patience and strength to bear it, and to give him perseverance in faith to the end.

Kwamba, kama Mungu atapendezwa kuongeza siku zake, apende kubariki na kutakasa njia zote za kupona kwake; kuondoa ugonjwa, kufanya upya nguvu zake, na kumwezesha kuenenda ipasavyo mbele za Mungu, kwa kukumbuka kwa uaminifu, na kushika kwa bidii nadhiri na ahadi hizo za utakatifu na utii, ambazo watu huelekea kuzitoa wakati wa ugonjwa, ili amtukuze Mungu katika sehemu iliyobaki ya maisha yake.That, if God shall please to add to his days, he would vouchsafe to bless and sanctify all means of his recovery; to remove the disease, renew his strength, and enable him to walk worthy of God, by a faithful remembrance, and diligent observing of such vows and promises of holiness and obedience, as men are apt to make in times of sickness, that he may glorify God in the remaining part of his life.

Na, kama Mungu ameamua kumaliza siku zake kwa ziara hii ya sasa, apate ushahidi kama huo wa msamaha wa dhambi zake zote, wa sehemu yake ndani ya Kristo, na uzima wa milele kwa Kristo, ambao utaufanya upya utu wake wa ndani, wakati utu wake wa nje unaharibika; ili aone kifo bila hofu, ajitupe kabisa juu ya Kristo bila shaka, atamani kufunguliwa na kuwa pamoja na Kristo, na hivyo kupokea mwisho wa imani yake, wokovu wa roho yake, kwa stahili za pekee na upatanishi wa Bwana Yesu Kristo, Mwokozi wetu pekee na Mkombozi wetu mtoshelevu wa yote.”And, if God have determined to finish his days by the present visitation, he may find such evidence of the pardon of all his sins, of his interest in Christ, and eternal life by Christ, as may cause his inward man to be renewed, while his outward man decayeth; that he may behold death without fear, cast himself wholly upon Christ without doubting, desire to be dissolved and to be with Christ, and so receive the end of his faith, the salvation of his soul, through the only merits and intercession of the Lord Jesus Christ, our alone Saviour and all-sufficient Redeemer.”

Mtumishi atamwonya pia (kama kutakuwa na sababu) apange nyumba yake, ili kuzuia usumbufu; ajali kulipa madeni yake, na kufanya fidia au kuridhisha pale alipotenda kosa; apatanishwe na wale aliokuwa na ugomvi nao, na kuwasamehe watu wote kabisa makosa yao dhidi yake, kama anavyotarajia msamaha mkononi mwa Mungu.The minister shall admonish him also (as there shall be cause) to set his house in order, thereby to prevent inconveniences; to take care for payment of his debts, and to make restitution or satisfaction where he hath done any wrong; to be reconciled to those with whom he hath been at variance, and fully to forgive all men their trespasses against him, as he expects forgiveness at the hand of God.

Mwisho, Mtumishi anaweza kutumia fursa iliyopo kuwahimiza wale walio karibu na mgonjwa kuzingatia kufa kwao wenyewe, kumrudia Bwana, na kufanya amani naye; wakiwa na afya kujiandaa kwa ugonjwa, kifo, na hukumu; na siku zote za wakati wao uliowekwa kungoja hivyo hadi mabadiliko yao yatakapokuja, ili Kristo, aliye uzima wetu, atakapofunuliwa, nao wafunuliwe pamoja naye katika utukufu.Lastly, The minister may improve the present occasion to exhort those about the sick person to consider their own mortality, to return to the Lord, and make peace with him; in health to prepare for sickness, death, and judgment; and all the days of their appointed time so to wait until their change come, that when Christ, who is our life, shall appear, they may appear with him in glory.

12. Kuhusu Kuzika Wafu.12. Concerning Burial of the Dead.

MTU yeyote anapoaga dunia, mwili wa marehemu, siku ya mazishi, usindikizwe kwa heshima kutoka nyumbani hadi mahali palipopangwa kwa mazishi ya hadhara, na huko uzikwe mara moja, bila sherehe yoyote.WHEN any person departeth this life, let the dead body, upon the day of burial, be decently attended from the house to the place appointed for publick burial, and there immediately interred, without any ceremony.

Na kwa kuwa desturi ya kupiga magoti, na kuomba karibu na maiti au kuelekea maiti, na desturi nyingine kama hizo, mahali ilipo kabla ya kupelekwa kuzikwa, ni za ushirikina; na kwa kuwa kuomba, kusoma, na kuimba, wakati wa kwenda na kaburini, kumetumiwa vibaya sana, hakuna manufaa yoyote kwa wafu, na kumekuwa na madhara mengi kwa walio hai; kwa hiyo mambo yote kama hayo yaachwe.And because the custom of kneeling down, and praying by or towards the dead corpse, and other such usages, in the place where it lies before it be carried to burial, are superstitious; and for that praying, reading, and singing, both in going to and at the grave, have been grossly abused, are no way beneficial to the dead, and have proved many ways hurtful to the living; therefore let all such things be laid aside.

Hata hivyo, tunaona inafaa sana kwamba marafiki Wakristo, wanaoandamana na mwili wa marehemu hadi mahali palipopangwa kwa mazishi ya hadhara, wajishughulishe na tafakari na mazungumzo yanayofaa tukio hilo na kwamba mtumishi, kama katika matukio mengine, vivyo hivyo wakati huu, akiwapo, awakumbushe wajibu wao.Howbeit, we judge it very convenient, that the Christian friends, which accompany the dead body to the place appointed for publick burial, do apply themselves to meditations and conferences suitable to the occasion and that the minister, as upon other occasions, so at this time, if he be present, may put them in remembrance of their duty.

Kwamba hili halitafikia kukana heshima au adabu zozote za kiraia kwenye mazishi, zinazofaa cheo na hali ya marehemu alipokuwa hai.That this shall not extend to deny any civil respects or deferences at the burial, suitable to the rank and condition of the party deceased, while he was living.

13. Kuhusu Mfungo wa Hadhara wa Dhati.13. Concerning Publick Solemn Fasting.

WAKATI hukumu fulani kubwa na mashuhuri zinapotolewa juu ya watu, au zikiwa karibu kuja waziwazi, au zinapostahiliwa kwa makosa ya kipekee yanayojulikana; na pia wakati baraka fulani ya pekee itakapotafutwa na kupatikana, mfungo wa hadhara wa dhati (utakaoendelea siku nzima) ni wajibu ambao Mungu anautarajia kutoka taifa hilo au watu hao.WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people.

Mfungo wa kidini unadai kujizuia kabisa, si na chakula chote tu, (isipokuwa udhaifu wa mwili unapozuia waziwazi kuvumilia hadi mfungo uishe, ambapo kidogo kinaweza kuliwa, lakini kwa kiasi kidogo kabisa, ili kuutegemeza mwili unapokaribia kuzimia,) bali pia na kazi zote za kidunia, mazungumzo, na mawazo, na raha zote za mwili, na kama hizo, (ingawa nyakati nyingine ni halali,) mavazi ya fahari, mapambo, na kama hayo, wakati wa mfungo; na zaidi sana na kila kitu kilicho kwa asili au matumizi cha kashfa na cha kuudhi, kama mavazi ya kujionyesha, mavazi na ishara za uasherati, na mambo mengine ya ubatili ya jinsia yoyote; ambayo tunapendekeza kwa watumishi wote, katika nafasi zao, wayakemee kwa bidii na juhudi, kama nyakati nyingine, hasa wakati wa mfungo, bila kuangalia nafsi za watu, kama kutakuwa na sababu.A religious fast requires total abstinence, not only from all food, (unless bodily weakness do manifestly disable from holding out till the fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature, when ready to faint,) but also from all worldly labour, discourses, and thoughts, and from all bodily delights, and such like, (although at other times lawful,) rich apparel, ornaments, and such like, during the fast; and much more from whatever is in the nature or use scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex; which we recommend to all ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a fast, without respect of persons, as there shall be occasion.

Kabla ya mkutano wa hadhara, kila familia na mtu kwa upande wake watatumia faraghani uangalifu wote wa kidini kuitayarisha mioyo yao kwa kazi hiyo ya dhati, na kuwa mapema kwenye usharika.Before the publick meeting, each family and person apart are privately to use all religious care to prepare their hearts to such a solemn work, and to be early at the congregation.

Sehemu kubwa ya siku kama inavyowezekana kwa urahisi, itatumika katika kusoma na kuhubiri neno hadharani, pamoja na kuimba zaburi, zinazofaa kuamsha hisia zinazolingana na wajibu huo: lakini hasa katika sala, kwa maana hii au inayofanana nayo:So large a portion of the day as conveniently may be, is to be spent in publick reading and preaching of the word, with singing of psalms, fit to quicken affections suitable to such a duty: but especially in prayer, to this or the like effect:

“Kumpa utukufu Ukuu mkuu wa Mungu, Muumba, Mtunzaji, na Mtawala mkuu wa ulimwengu wote, ili kutugusa kwa hilo kwa heshima takatifu na hofu kwake; tukikiri rehema zake nyingi, kuu na za upole, hasa kwa kanisa na taifa, ili kwa ufanisi zaidi kuzilainisha na kuzishusha mioyo yetu mbele zake; tukikiri kwa unyenyekevu dhambi za kila aina, pamoja na ukali wake mbalimbali; tukihalalisha hukumu za haki za Mungu, kama zilivyo ndogo sana kuliko dhambi zetu zinavyostahili; hata hivyo tukisihi kwa unyenyekevu na bidii rehema zake na neema kwa ajili yetu wenyewe, kanisa na taifa, kwa mfalme wetu, na wote wenye mamlaka, na kwa wengine wote ambao tunapaswa kuwaombea, (kulingana na dharura ya wakati huu,) kwa ukali wa pekee na upana zaidi kuliko nyakati nyingine; tukitumia kwa imani ahadi na wema wa Mungu kwa msamaha, msaada, na ukombozi kutoka maovu yaliyohisiwa, yaliyoogopwa, au yaliyostahiliwa; na kwa kupata baraka tunazohitaji na kutarajia; pamoja na kujitoa wenyewe kabisa na milele kwa Bwana.”“Giving glory to the great Majesty of God, the Creator, Preserver, and supreme Ruler of all the world, the better to affect us thereby with an holy reverence and awe of him; acknowledging his manifold, great, and tender mercies, especially to the church and nation, the more effectually to soften and abase our hearts before him; humbly confessing of sins of all sorts, with their several aggravations; justifying God’s righteous judgments, as being far less than our sins do deserve; yet humbly and earnestly imploring his mercy and grace for ourselves, the church and nation, for our king, and all in authority, and for all others for whom we are bound to pray, (according as the present exigent requireth,) with more special importunity and enlargement than at other times; applying by faith the promises and goodness of God for pardon, help, and deliverance from the evils felt, feared, or deserved; and for obtaining the blessings which we need and expect; together with a giving up of ourselves wholly and for ever unto the Lord.”

Katika yote haya, watumishi, ambao ni vinywa vya watu kwa Mungu, wanapaswa kusema kutoka mioyoni mwao, kwa tafakari ya dhati na kamili juu yake, hata wao wenyewe na watu wao waguswe sana, na hata kuyeyushwa kwa hilo, hasa kwa huzuni kwa ajili ya dhambi zao; ili iwe kweli siku ya unyenyekevu mkuu na kuitesa nafsi.In all these, the ministers, who are the mouths of the people unto God, ought so to speak from their hearts, upon serious and thorough premeditation of them, that both themselves and their people may be much affected, and even melted thereby, especially with sorrow for their sins; that it may be indeed a day of deep humiliation and afflicting of the soul.

Chaguo la pekee litafanywa la Maandiko ya kusomwa, na maandiko ya kuhubiriwa, yanayoweza kuzifanyia mioyo ya wasikilizaji kazi vizuri zaidi kwa shughuli maalumu ya siku, na kuwaweka tayari zaidi kwa unyenyekevu na toba: wakisisitiza zaidi mambo hayo maalumu ambayo uchunguzi na uzoefu wa kila mtumishi unamwambia yanafaa zaidi kwa kujenga na kurekebisha usharika ambao anahubiria.Special choice is to be made of such scriptures to be read, and of such texts for preaching, as may best work the hearts of the hearers to the special business of the day, and most dispose them to humiliation and repentance: insisting most on those particulars which each minister’s observation and experience tells him are most conducing to the edification and reformation of that congregation to which he preacheth.

Kabla ya kumaliza wajibu wa hadhara, mtumishi atafunga moyo wake na mioyo ya watu kuwa ya Bwana, kwa kusudi la wazi na azimio la kurekebisha chochote kilicho kinyume miongoni mwao, na hasa dhambi hizo ambazo wamekuwa na hatia nazo zaidi kwa kujulikana; na kumkaribia Mungu, na kuenenda naye kwa ukaribu na uaminifu zaidi katika utii mpya, kuliko wakati wowote kabla.Before the close of the publick duties, the minister is, in his own and the people’s name, to engage his and their hearts to be the Lord’s, with professed purpose and resolution to reform whatever is amiss among them, and more particularly such sins as they have been more remarkably guilty of; and to draw near unto God, and to walk more closely and faithfully with him in new obedience, than ever before.

Atawaonya pia watu, kwa msisitizo wote, kwamba kazi ya siku hiyo haiishii na wajibu wake wa hadhara, bali wanapaswa kutumia sehemu iliyobaki ya siku, na maisha yao yote, kwa kujirudishia wenyewe na familia zao faraghani hisia zote za utauwa na maazimio waliyoyakiri hadharani, ili yathibitishwe mioyoni mwao milele, nao wenyewe waone kwa hisia zaidi kwamba Mungu amenusa harufu nzuri ndani ya Kristo kutoka utendaji wao, na ametulizwa kwao, kwa majibu ya neema, katika kusamehe dhambi, kuondoa hukumu, kuepusha au kuzuia tauni, na kutoa baraka, zinazolingana na hali na sala za watu wake, kwa Yesu Kristo.He is also to admonish the people, with all importunity, that the work of that day doth not end with the publick duties of it, but that they are so to improve the remainder of the day, and of their whole life, in reinforcing upon themselves and their families in private all those godly affections and resolutions which they professed in publick, as that they may be settled in their hearts for ever, and themselves may more sensibly find that God hath smelt a sweet savour in Christ from their performances, and is pacified towards them, by answers of grace, in pardoning of sin, in removing of judgments, in averting or preventing of plagues, and in conferring of blessings, suitable to the conditions and prayers of his people, by Jesus Christ.

Zaidi ya mifungo ya dhati na ya jumla inayoagizwa kwa mamlaka, tunaona kwamba, nyakati nyingine, makutaniko yanaweza kuweka siku za mfungo, kama majaliwa ya kimungu yatakavyowapa nafasi ya pekee; na pia kwamba familia zinaweza kufanya vivyo hivyo, mradi si katika siku ambazo usharika wanaomo utakutana kwa mfungo, au wajibu mwingine wa ibada ya hadhara.Besides solemn and general fasts enjoined by authority, we judge that, at other times, congregations may keep days of fasting, as divine providence shall administer unto them special occasion; and also that families may do the same, so it be not on days wherein the congregation to which they do belong is to meet for fasting, or other publick duties of worship.

14. Kuhusu Kuadhimisha Siku za Shukrani za Hadhara.14. Concerning the Observation of Days of Publick Thanksgiving.

SIKU yoyote kama hiyo itakapoadhimishwa, taarifa itolewe kuihusu, na tukio lake, kwa wakati unaofaa kabla, ili watu wajiandae vizuri zaidi kwa hiyo.WHEN any such day is to be kept, let notice be given of it, and of the occasion thereof, some convenient time before, that the people may the better prepare themselves thereunto.

Siku ikifika, na usharika (baada ya maandalizi ya faragha) ukiwa umekusanyika, mtumishi ataanza kwa neno la kuhimiza, kuwaamsha watu kwa wajibu ambao wamekutana kwa ajili yake, na kwa sala fupi ya msaada na baraka za Mungu, (kama katika mikutano mingine ya ibada ya hadhara,) kulingana na tukio maalumu la mkutano wao.The day being come, and the congregation (after private preparations) being assembled, the minister is to begin with a word of exhortation, to stir up the people to the duty for which they are met, and with a short prayer for God’s assistance and blessing, (as at other conventions for publick worship,) according to the particular occasion of their meeting.

Kisha atatoa masimulizi mafupi yenye uzito ya ukombozi uliopatikana, au rehema iliyopokelewa, au chochote kilichosababisha kukusanyika huko kwa usharika, ili wote wapate kulielewa vizuri zaidi, au kukumbushwa, na kuguswa nalo zaidi.Let him then make some pithy narration of the deliverance obtained, or mercy received, or of whatever hath occasioned that assembling of the congregation, that all may better understand it, or be minded of it, and more affected with it.

Na kwa kuwa kuimba zaburi ndilo agizo linalofaa kuliko yote kwa kueleza furaha na shukrani, zaburi au zaburi zinazofaa ziimbwe kwa kusudi hilo, kabla au baada ya kusoma sehemu ya neno inayofaa kwa shughuli iliyopo.And, because singing of psalms is of all other the most proper ordinance for expressing of joy and thanksgiving, let some pertinent psalm or psalms be sung for that purpose, before or after the reading of some portion of the word suitable to the present business.

Kisha mtumishi atakayehubiri aendelee na kuhimiza zaidi na sala kabla ya mahubiri yake, kwa kuzingatia hasa kazi iliyopo: baada ya hapo, ahubiri juu ya andiko fulani la Maandiko linalofaa tukio.Then let the minister, who is to preach, proceed to further exhortation and prayer before his sermon, with special reference to the present work: after which, let him preach upon some text of Scripture pertinent to the occasion.

Mahubiri yakiisha, asiombe tu, kama ilivyoagizwa nyakati nyingine baada ya kuhubiri, kwa kukumbuka mahitaji ya Kanisa, Mfalme, na Dola, (kama kabla ya mahubiri yalisahaulika,) bali ajitanue katika shukrani ya dhati kwa rehema na ukombozi wa zamani; lakini hasa kwa ule unaowaita sasa kukusanyika kutoa shukrani: kwa ombi la unyenyekevu la kuendelea na kufanywa upya kwa rehema za kawaida za Mungu, kama haja itakavyokuwa, na kwa neema ya kutakasa kuutumia ipasavyo. Na hivyo, baada ya kuimba zaburi nyingine, inayofaa rehema hiyo, awaruhusu usharika kuondoka kwa baraka, ili wapate wakati unaofaa kwa chakula chao na kuburudika.The sermon ended, let him not only pray, as at other times after preaching is directed, with remembrance of the necessities of the Church, King, and State, (if before the sermon they were omitted,) but enlarge himself in due and solemn thanksgiving for former mercies and deliverances; but more especially for that which at the present calls them together to give thanks: with humble petition for the continuance and renewing of God’s wonted mercies, as need shall be, and for sanctifying grace to make a right use thereof. And so, having sung another psalm, suitable to the mercy, let him dismiss the congregation with a blessing, that they may have some convenient time for their repast and refreshing.

Lakini mtumishi (kabla ya kuwaruhusu kuondoka) atawaonya kwa dhati wajihadhari na kila ulafi na ufisadi, unaoelekea ulafi au ulevi, na zaidi sana dhambi hizo zenyewe, katika kula kwao na kuburudika; na wachukue tahadhari kwamba furaha yao na kushangilia kwao visiwe vya mwili, bali vya kiroho, ambavyo vinaweza kufanya sifa za Mungu ziwe tukufu, na wao wenyewe wanyenyekevu na wenye kiasi; na kwamba kulisha kwao na kushangilia kwao kuwafanye kuwa wachangamfu zaidi na waliopanuka, ili kusherehekea zaidi sifa zake katikati ya usharika, watakaporudi kwake katika sehemu iliyobaki ya siku hiyo.But the minister (before their dismission) is solemnly to admonish them to beware of all excess and riot, tending to gluttony or drunkenness, and much more of these sins themselves, in their eating and refreshing; and to take care that their mirth and rejoicing be not carnal, but spiritual, which may make God’s praise to be glorious, and themselves humble and sober; and that both their feeding and rejoicing may render them more cheerful and enlarged, further to celebrate his praises in the midst of the congregation, when they return unto it in the remaining part of that day.

Usharika utakapokusanyika tena, utaratibu huo huo wa kuomba, kusoma, kuhubiri, kuimba zaburi, na kutoa sifa na shukrani zaidi, ulioagizwa hapo awali kwa asubuhi, utafanywa upya na kuendelezwa, kadiri wakati utakavyoruhusu.When the congregation shall be again assembled, the like course in praying, reading, preaching, singing of psalms, and offering up of more praise and thanksgiving, that is before directed for the morning, is to be renewed and continued, so far as the time will give leave.

Katika mkutano mmoja au yote miwili ya hadhara siku hiyo, sadaka itakusanywa kwa ajili ya maskini, (na kwa namna hiyo hiyo siku ya unyenyekevu wa hadhara,) ili viuno vyao vitubariki, na kufurahi zaidi pamoja nasi. Na watu wahimizwe, mwishoni mwa mkutano wa mwisho, kutumia sehemu iliyobaki ya siku hiyo katika wajibu mtakatifu, na ushuhuda wa upendo na hisani ya Kikristo wao kwa wao, na kufurahi zaidi na zaidi katika Bwana; kama iwapasavyo wale wanaofanya furaha ya Bwana kuwa nguvu zao.At one or both of the publick meetings that day, a collection is to be made for the poor, (and in the like manner upon the day of publick humiliation,) that their loins may bless us, and rejoice the more with us. And the people are to be exhorted, at the end of the latter meeting, to spend the residue of that day in holy duties, and testifications of Christian love and charity one towards another, and of rejoicing more and more in the Lord; as becometh those who make the joy of the Lord their strength.

15. Kuhusu Kuimba Zaburi.15. Of Singing of Psalms.

NI wajibu wa Wakristo kumsifu Mungu hadharani, kwa kuimba zaburi pamoja katika usharika, na pia faraghani katika familia.IT is the duty of Christians to praise God publickly, by singing of psalms together in the congregation, and also privately in the family.

Katika kuimba zaburi, sauti inapaswa kupangwa kwa mdundo na kwa utulivu; lakini uangalifu mkuu lazima uwe kuimba kwa ufahamu, na kwa neema moyoni, ukimwimbia Bwana zaburi.In singing of psalms, the voice is to be tunably and gravely ordered; but the chief care must be to sing with understanding, and with grace in the heart, making melody unto the Lord.

Ili usharika wote uweze kuungana katika hili, kila mtu awezaye kusoma anapaswa kuwa na kitabu cha zaburi; na wengine wote, wasiozuiliwa na umri au vinginevyo, wahimizwe kujifunza kusoma. Lakini kwa sasa, mahali ambapo wengi katika usharika hawawezi kusoma, inafaa mtumishi, au mtu mwingine anayefaa aliyeteuliwa naye na watumishi wengine watawala, aisome zaburi, mstari kwa mstari, kabla ya kuiimba.That the whole congregation may join herein, every one that can read is to have a psalm book; and all others, not disabled by age or otherwise, are to be exhorted to learn to read. But for the present, where many in the congregation cannot read, it is convenient that the minister, or some other fit person appointed by him and the other ruling officers, do read the psalm, line by line, before the singing thereof.

16. KIAMBATISHO,16. AN APPENDIX,

Kuhusu Siku na Mahali pa Ibada ya Hadhara.Touching Days and Places for Publick Worship.

HAKUNA siku iliyoamriwa katika Maandiko kuwa takatifu chini ya injili ila Siku ya Bwana, ambayo ni Sabato ya Kikristo.THERE is no day commanded in scripture to be kept holy under the gospel but the Lord’s day, which is the Christian Sabbath.

Siku za sikukuu, zinazoitwa kwa kawaida Siku Takatifu, kwa kuwa hazina kibali katika neno la Mungu, hazipaswi kuendelezwa.Festival days, vulgarly called Holy-days, having no warrant in the word of God, are not to be continued.

Hata hivyo, ni halali na ni lazima, katika matukio ya pekee yanayojitokeza, kutenga siku moja au zaidi kwa mfungo wa hadhara au shukrani, kadiri matendo mbalimbali mashuhuri na ya kipekee ya majaliwa ya Mungu yatakavyotoa sababu na fursa kwa watu wake.Nevertheless, it is lawful and necessary, upon special emergent occasions, to separate a day or days for publick fasting or thanksgiving, as the several eminent and extraordinary dispensations of God’s providence shall administer cause and opportunity to his people.

Kama vile hakuna mahali palipo na uwezo wa kuwa na utakatifu wowote, kwa kisingizio cha wakfu au kuwekwa wakfu wowote; vivyo hivyo hakuna mahali patakapo katika uwezekano wa unajisi kama huo kwa ushirikina wowote uliotumika zamani, na sasa umeachwa, ambao ungeweza kufanya kuwa si halali au haifai kwa Wakristo kukutana humo kwa ibada ya hadhara ya Mungu. Na kwa hiyo tunaona ni lazima kwamba mahali pa kukusanyika kwa ibada miongoni mwetu pawe pa kuendelezwa na kutumika kwa matumizi hayo.As no place is capable of any holiness, under pretence of whatsoever dedication or consecration; so neither is it subject to such pollution by any superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the publick worship of God. And therefore we hold it requisite, that the places of publick assembling for worship among us should be continued and employed to that use.