📘 Ukiri wa Imani wa Westminster na Katekisimu Fupi (1647)

1. Neno na Kazi za Mungu: Ukiri wa Imani, Sura ya 1–61. The Word and the Works of God: Confession of Faith, Chapters 1–6

Mkutano wa Westminster, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), sura ya 1–6: Maandiko Matakatifu, Mungu na Utatu Mtakatifu, azimio la milele la Mungu, uumbaji, majaliwa, na anguko la mwanadamu. Chanzo cha msingi; tafsiri zilizomo ni za Mkutano huo.The Westminster Assembly, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), chapters 1–6: Holy Scripture, God and the Holy Trinity, God’s eternal decree, creation, providence, and the fall of man. Primary source; the interpretations are the Assembly’s.

Dokezo la CTS: Mkutano wa Westminster ulikutana London kuanzia mwaka 1643 na kuupeleka Ukiri huu kwa Bunge la Uingereza mwaka 1646–47. Umechapishwa hapa kama andiko la kihistoria kwa ajili ya kujifunza, si kama tamko la imani la CTS. Vifungu vya Maandiko ambavyo Mkutano uliviongeza kama ushahidi vimeachwa. Namba 1., 2., 3. ni mafungu ya kila sura ya Ukiri. Maneno ya karne ya kumi na saba: “hath” na “doth” humaanisha “ana” na “hufanya”; “vulgar language” ni lugha ya kawaida ya watu wa taifa; “second causes” ni sababu za kawaida ambazo Mungu hufanya kazi kupitia hizo ulimwenguni.CTS note: The Westminster Assembly met in London from 1643 and sent this Confession to the English Parliament in 1646–47. It is printed here as a historical document for study, not as a CTS statement of faith. The scriptural proof texts that the Assembly added are left out. The numbers 1., 2., 3. are the sections of each chapter of the Confession. Seventeenth-century words: “hath” and “doth” mean has and does; the “vulgar language” is the everyday language of a people; “second causes” are the ordinary causes through which God works in the world.

### Sura ya 1. Juu ya Maandiko MatakatifuChapter 1. Of the Holy Scripture

1. Ingawa nuru ya asili, na kazi za uumbaji na majaliwa, zinaonyesha wazi wema, hekima, na uweza wa Mungu hata kuwaacha wanadamu bila udhuru; hata hivyo hazitoshi kutoa ujuzi huo wa Mungu na wa mapenzi yake ambao ni lazima kwa wokovu; kwa hiyo ilimpendeza Bwana, nyakati mbalimbali na kwa njia nyingi, kujidhihirisha na kulitangazia Kanisa lake mapenzi yake; na baadaye, ili kuihifadhi na kuieneza kweli vizuri zaidi, na kulithibitisha na kulifariji Kanisa kwa uhakika zaidi dhidi ya ufisadi wa mwili na hila za Shetani na za ulimwengu, kuyaweka hayo yote kabisa katika maandishi; jambo ambalo hufanya Maandiko Matakatifu yawe ya lazima kupita kiasi; kwa kuwa njia zile za zamani za Mungu kuwafunulia watu wake mapenzi yake sasa zimekoma.1. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing; which maketh the holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.

2. Chini ya jina la Maandiko Matakatifu, au Neno la Mungu lililoandikwa, sasa vimo vitabu vyote vya Agano la Kale na Agano Jipya, ambavyo ni hivi: Vya Agano la Kale: Mwanzo, Kutoka, Walawi, Hesabu, Kumbukumbu la Torati, Yoshua, Waamuzi, Ruthu, 1 Samweli, 2 Samweli, 1 Wafalme, 2 Wafalme, 1 Mambo ya Nyakati, 2 Mambo ya Nyakati, Ezra, Nehemia, Esta, Ayubu, Zaburi, Mithali, Mhubiri, Wimbo Ulio Bora, Isaya, Yeremia, Maombolezo, Ezekieli, Danieli, Hosea, Yoeli, Amosi, Obadia, Yona, Mika, Nahumu, Habakuki, Sefania, Hagai, Zekaria, Malaki; Vya Agano Jipya: Injili kama alivyoandika Mathayo, Marko, Luka, Yohana. Matendo ya Mitume, Barua za Paulo kwa Waroma, 1 Wakorintho, 2 Wakorintho, Wagalatia, Waefeso, Wafilipi, Wakolosai, 1 Wathesalonike, 2 Wathesalonike, 1 Timotheo, 2 Timotheo, Tito, Filemoni, Barua kwa Waebrania, Barua ya Yakobo, Barua ya Kwanza na ya Pili ya Petro, Barua ya Kwanza, ya Pili, na ya Tatu ya Yohana, Barua ya Yuda, Ufunuo. Vyote hivyo vimetolewa kwa pumzi ya Mungu, viwe kanuni ya imani na ya maisha.2. Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles, Paul's Epistles to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, The Epistle to the Hebrews, The Epistle of James, The First and Second Epistles of Peter, The First, Second, and Third Epistles of John, The Epistle of Jude, The Revelation. All which are given by inspiration of God, to be the rule of faith and life.

3. Vitabu viitwavyo kwa kawaida Apokrifa, kwa kuwa havikutolewa kwa pumzi ya Mungu, si sehemu ya orodha rasmi ya Maandiko; kwa hiyo havina mamlaka katika Kanisa la Mungu, wala havipaswi kukubaliwa au kutumiwa kwa namna nyingine yoyote kuliko maandishi mengine ya wanadamu.3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.

4. Mamlaka ya Maandiko Matakatifu, ambayo kwa sababu yake yanapaswa kuaminiwa na kutiiwa, hayategemei ushuhuda wa mtu yeyote wala wa kanisa lolote, bali yanamtegemea Mungu kabisa (aliye kweli yenyewe), Mwandishi wake; na kwa hiyo yanapaswa kupokelewa kwa sababu ni Neno la Mungu.4. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.

5. Tunaweza kusukumwa na kushawishiwa na ushuhuda wa Kanisa kuwa na heshima kuu na ya kumcha Mungu kwa Maandiko Matakatifu; na uzuri wa mbinguni wa yaliyomo, nguvu ya mafundisho, utukufu wa mtindo, upatano wa sehemu zote, kusudi la jumla (ambalo ni kumpa Mungu utukufu wote), ufunuo kamili unaotoa wa njia pekee ya wokovu wa mwanadamu, ubora mwingine mwingi usio na kifani, na ukamilifu wake mzima, ni hoja ambazo kwazo yenyewe hujithibitisha kwa wingi kuwa Neno la Mungu; hata hivyo, ushawishi wetu kamili na uhakika wetu juu ya ukweli usioweza kukosea na mamlaka ya kimungu ya Maandiko hutokana na kazi ya ndani ya Roho Mtakatifu, anayeshuhudia kwa Neno na pamoja na Neno mioyoni mwetu.5. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture; and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.

6. Shauri lote la Mungu kuhusu mambo yote yaliyo ya lazima kwa utukufu wake mwenyewe, wokovu wa mwanadamu, imani, na maisha, limewekwa wazi katika Maandiko, au kwa matokeo mema na ya lazima linaweza kuhitimishwa kutoka katika Maandiko: ambayo hayapaswi kamwe kuongezewa kitu chochote, iwe kwa ufunuo mpya wa Roho au kwa mapokeo ya wanadamu. Hata hivyo twakiri kwamba mwangaza wa ndani wa Roho wa Mungu ni wa lazima kwa kuyafahamu kwa wokovu mambo yaliyofunuliwa katika Neno; na kwamba kuna hali fulani zinazohusu ibada ya Mungu na uongozi wa Kanisa, zilizo za kawaida kwa matendo na jamii za kibinadamu, ambazo zinapaswa kupangwa kwa nuru ya asili na busara ya Kikristo, kulingana na kanuni za jumla za Neno, ambazo lazima zishikwe daima.6. The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word; and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

7. Mambo yote yaliyomo katika Maandiko hayako wazi kwa kiwango kimoja yenyewe, wala hayaeleweki kwa kiwango kimoja kwa wote; hata hivyo yale yaliyo ya lazima kujulikana, kuaminiwa, na kushikwa kwa ajili ya wokovu, yamewekwa wazi na kufunuliwa kwa uwazi sana mahali fulani katika Maandiko, hata si wasomi tu, bali pia wasiosoma, kwa kutumia ipasavyo njia za kawaida, wanaweza kufikia ufahamu wa kutosha wa mambo hayo.7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

8. Agano la Kale kwa Kiebrania (ambacho kilikuwa lugha ya asili ya watu wa Mungu wa zamani), na Agano Jipya kwa Kigiriki (ambacho wakati wa kuandikwa kwake kilijulikana na mataifa kwa ujumla zaidi), kwa kuwa vilifunuliwa moja kwa moja na Mungu, na kwa uangalifu wake wa pekee na majaliwa yake vimehifadhiwa safi katika vizazi vyote, kwa hiyo ni vya kuaminika; hata katika mabishano yote ya kidini Kanisa linapaswa hatimaye kuvirejea hivyo. Lakini kwa sababu lugha hizi za asili hazijulikani kwa watu wote wa Mungu walio na haki na maslahi katika Maandiko, na wameamriwa, kwa kumcha Mungu, kuyasoma na kuyachunguza, kwa hiyo yanapaswa kutafsiriwa katika lugha ya kawaida ya kila taifa yanakofika, ili Neno la Mungu likae kwa wingi ndani ya wote, wapate kumwabudu kwa namna inayokubalika, na kwa saburi na faraja ya Maandiko wawe na tumaini.8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them. But because these original tongues are not known to all the people of God who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.

9. Kanuni isiyokosea ya kutafsiri Maandiko ni Maandiko yenyewe; kwa hiyo, linapotokea swali kuhusu maana ya kweli na kamili ya andiko lolote (ambayo si nyingi, bali ni moja), lazima litafutwe na kujulikana kwa kutumia mahali pengine penye kusema kwa uwazi zaidi.9. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.

10. Hakimu Mkuu, ambaye kwake mabishano yote ya kidini yanapaswa kuamuliwa, na maazimio yote ya mabaraza, maoni ya waandishi wa kale, mafundisho ya wanadamu, na roho za mtu binafsi yanapaswa kupimwa, na ambaye hukumu yake tunapaswa kutulia ndani yake, hawezi kuwa mwingine ila Roho Mtakatifu anayesema katika Maandiko.10. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

### Sura ya 2. Juu ya Mungu na Utatu MtakatifuChapter 2. Of God, and of the Holy Trinity

1. Yuko Mungu mmoja tu, aliye hai na wa kweli, asiye na mpaka katika uhai na ukamilifu, roho safi kabisa, asiyeonekana, asiye na mwili, wala viungo, wala hisia za kibinadamu, asiyebadilika, asiyepimika, wa milele, asiyeeleweka kikamilifu, mwenye uweza wote, mwenye hekima kuu, mtakatifu kupita wote, huru kabisa, mkuu kabisa, atendaye mambo yote kulingana na shauri la mapenzi yake mwenyewe yasiyobadilika na yaliyo ya haki kupita yote, kwa utukufu wake mwenyewe; mwenye upendo mwingi, neema, rehema, uvumilivu, mwingi wa wema na kweli, mwenye kusamehe uovu, na kosa, na dhambi; mwenye kuwapa thawabu wale wanaomtafuta kwa bidii; na pamoja na hayo mwenye haki kabisa na wa kutisha katika hukumu zake; achukiaye dhambi yote, na ambaye hataacha kamwe kumwachilia mwenye hatia.1. There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin, and who will by no means clear the guilty.

2. Mungu ana uzima wote, utukufu, wema, baraka, ndani yake mwenyewe na kutoka kwake mwenyewe; na peke yake yeye ndani yake na kwa ajili yake mwenyewe anajitosheleza, bila kuhitaji viumbe alivyoviumba, wala kupata utukufu kutoka kwavyo, bali kudhihirisha tu utukufu wake mwenyewe ndani yavyo, kwa njia yavyo, kwa ajili yavyo, na juu yavyo: yeye ndiye chemchemi pekee ya kuwapo kote, ambaye vitu vyote vyatoka kwake, kwa yeye, na kwa ajili yake; naye ana mamlaka kuu kabisa juu yavyo, kutenda kwavyo, kwa ajili yavyo, au juu yavyo lolote apendalo mwenyewe. Machoni pake vitu vyote viko wazi na dhahiri; ujuzi wake hauna kikomo, hauwezi kukosea, wala hautegemei kiumbe; hata kwamba kwake hakuna jambo la bahati nasibu wala lisilo na uhakika. Yeye ni mtakatifu kabisa katika mashauri yake yote, katika kazi zake zote, na katika amri zake zote. Kwake kunastahili kutoka kwa malaika na wanadamu, na kila kiumbe kingine, ibada yoyote, huduma, au utii ambao anapenda kuwataka.2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: he is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature; so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them.

3. Katika umoja wa Uungu kuna nafsi tatu, za dutu moja, uweza mmoja, na umilele mmoja: Mungu Baba, Mungu Mwana, na Mungu Roho Mtakatifu. Baba hatokani na yeyote, hakuzaliwa wala hakutoka; Mwana amezaliwa na Baba tangu milele; Roho Mtakatifu anatoka tangu milele kwa Baba na kwa Mwana.3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.

### Sura ya 3. Juu ya Azimio la Milele la MunguChapter 3. Of God's Eternal Decree

1. Mungu tangu milele yote, kwa shauri la hekima kuu na takatifu la mapenzi yake mwenyewe, kwa uhuru na bila kubadilika aliagiza kila kitakachotokea; lakini kwa namna kwamba kwa hilo Mungu si mwandishi wa dhambi, wala hakuna nguvu inayotumika juu ya mapenzi ya viumbe, wala uhuru au uwezekano wa sababu za pili haviondolewi, bali huthibitishwa.1. God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

2. Ingawa Mungu anajua kila kitu kinachoweza kutokea chini ya hali zote zinazodhaniwa, hata hivyo hakuagiza kitu chochote kwa sababu aliona kuwa kitatokea, au kwa sababu kitatokea chini ya hali fulani.2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3. Kwa azimio la Mungu, kwa ajili ya kudhihirisha utukufu wake, baadhi ya wanadamu na malaika wamepangiwa tangu awali uzima wa milele, na wengine wameagizwa tangu awali kwa kifo cha milele.3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.

4. Malaika hawa na wanadamu, waliopangiwa na kuagizwa hivyo tangu awali, wamewekwa wazi mmoja mmoja na bila kubadilika; na idadi yao ni ya hakika na iliyo wazi hata haiwezi kuongezwa wala kupunguzwa.4. These angels and men, thus predestinated and fore-ordained, are particularly and unchangeably designed; and their number is so certain and definite that it can not be either increased or diminished.

5. Wale wa wanadamu waliopangiwa uzima, Mungu, kabla ya msingi wa ulimwengu kuwekwa, kulingana na kusudi lake la milele lisilobadilika, na shauri la siri na radhi ya mapenzi yake, amewachagua ndani ya Kristo, kwa utukufu wa milele, kutokana na neema na upendo wake wa bure kabisa, bila kuona mapema imani wala matendo mema, wala kudumu katika lolote kati ya hayo, wala jambo lolote jingine ndani ya kiumbe, kama masharti au sababu zilizomsukuma kufanya hivyo; na yote hayo ni kwa sifa ya neema yake tukufu.5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

6. Kama vile Mungu alivyowaweka wateule kwa ajili ya utukufu, ndivyo alivyoagiza tangu awali, kwa kusudi la milele na huru kabisa la mapenzi yake, njia zote za kufikia huko. Kwa hiyo wale waliochaguliwa, ingawa wameanguka ndani ya Adamu, hukombolewa na Kristo, huitwa kwa nguvu hata kuamini ndani ya Kristo kwa kazi ya Roho wake kwa wakati ufaao; huhesabiwa haki, huasiliwa, hutakaswa, na hulindwa kwa nguvu zake kwa njia ya imani hata wokovu. Wala hakuna wengine wanaokombolewa na Kristo, kuitwa kwa nguvu, kuhesabiwa haki, kuasiliwa, kutakaswa, na kuokolewa, ila wateule peke yao.6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. Wanadamu waliosalia Mungu alipenda, kulingana na shauri la mapenzi yake lisilochunguzika, ambalo kwalo hutoa au kuzuia rehema apendavyo, kwa utukufu wa mamlaka yake kuu juu ya viumbe vyake, kuwapita, na kuwaagiza kupata aibu na ghadhabu kwa sababu ya dhambi yao, kwa sifa ya haki yake tukufu.7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8. Mafundisho ya fumbo hili kuu la kupangiwa tangu awali yanapaswa kushughulikiwa kwa busara na uangalifu wa pekee, ili wanadamu wanaozingatia mapenzi ya Mungu yaliyofunuliwa katika Neno lake, na kumtii katika hayo, kutokana na uhakika wa wito wao wenye nguvu wapate kuwa na hakika ya uteule wao wa milele. Hivyo mafundisho haya yatatoa sababu ya kumsifu Mungu, kumcha, na kumstaajabia; na ya unyenyekevu, bidii, na faraja tele kwa wote wanaoitii Injili kwa unyofu.8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

### Sura ya 4. Juu ya UumbajiChapter 4. Of Creation

1. Ilimpendeza Mungu Baba, Mwana, na Roho Mtakatifu, kwa ajili ya kudhihirisha utukufu wa uweza wake wa milele, hekima, na wema, hapo mwanzo, kuumba au kufanya kutoka kwa kitu kisichokuwapo ulimwengu, na vitu vyote vilivyomo, vinavyoonekana na visivyoonekana, katika muda wa siku sita, na vyote vilikuwa vyema sana.1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2. Baada ya Mungu kuumba viumbe vingine vyote, alimuumba mwanadamu, mwanamume na mwanamke, wenye nafsi za akili na zisizokufa, waliojaliwa maarifa, haki, na utakatifu wa kweli, kwa mfano wake mwenyewe, wenye sheria ya Mungu iliyoandikwa mioyoni mwao, na uwezo wa kuitimiza; na bado walikuwa chini ya uwezekano wa kukosea, wakiachwa katika uhuru wa mapenzi yao wenyewe, ambayo yangeweza kubadilika. Mbali na sheria hii iliyoandikwa mioyoni mwao, walipokea amri ya kutokula matunda ya mti wa ujuzi wa mema na mabaya; ambayo walipoishika walikuwa na furaha katika ushirika wao na Mungu, na walikuwa na mamlaka juu ya viumbe.2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their hearts, and power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept they were happy in their communion with God, and had dominion over the creatures.

### Sura ya 5. Juu ya MajaliwaChapter 5. Of Providence

1. Mungu, Muumba mkuu wa vitu vyote, huvitegemeza, huvielekeza, huvipanga, na huvitawala viumbe vyote, matendo yote, na mambo yote, kutoka makubwa hadi madogo kabisa, kwa majaliwa yake ya hekima kuu na takatifu, kulingana na ujuzi wake wa mapema usioweza kukosea na shauri huru lisilobadilika la mapenzi yake mwenyewe, kwa sifa ya utukufu wa hekima yake, uweza, haki, wema, na rehema.1. God, the great Creator of all things, doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible fore-knowledge and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

2. Ingawa kuhusiana na ujuzi wa mapema na azimio la Mungu, sababu ya kwanza, mambo yote hutokea bila kubadilika na bila kukosea, hata hivyo kwa majaliwa hayo hayo huyapanga yatokee kulingana na tabia ya sababu za pili, ama kwa lazima, ama kwa uhuru, ama kwa uwezekano.2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

3. Mungu, katika majaliwa yake ya kawaida, hutumia njia, lakini yu huru kufanya kazi bila hizo, juu ya hizo, na kinyume cha hizo, apendavyo.3. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.

4. Uweza wote, hekima isiyochunguzika, na wema usio na mipaka wa Mungu hujidhihirisha katika majaliwa yake hata yanafikia anguko la kwanza, na dhambi nyingine zote za malaika na wanadamu, na hilo si kwa kuruhusu tu, bali kwa namna iliyoambatana nayo kuweka mipaka kwa hekima na nguvu, na vinginevyo kuzipanga na kuzitawala, katika utaratibu wa namna nyingi, kwa makusudi yake matakatifu; lakini kwa namna kwamba uovu wake hutoka kwa kiumbe peke yake, wala si kwa Mungu; ambaye, kwa kuwa ni mtakatifu na mwenye haki kabisa, si mwandishi wala mwenye kuidhinisha dhambi, wala hawezi kuwa hivyo.4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin.

5. Mungu aliye na hekima kuu, haki, na neema, mara nyingi huwaacha kwa kitambo watoto wake mwenyewe wakabiliane na majaribu mengi na ufisadi wa mioyo yao wenyewe, ili kuwarudi kwa ajili ya dhambi zao za awali, au kuwafunulia nguvu iliyofichika ya ufisadi na udanganyifu wa mioyo yao, wapate kunyenyekea; na kuwainua wamtegemee yeye kwa karibu zaidi na daima kwa msaada wao, na kuwafanya wawe waangalifu zaidi dhidi ya fursa zote za dhambi zijazo, na kwa makusudi mengine mbalimbali yaliyo ya haki na matakatifu.5. The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they be humbled; and to raise them to a more close and constant dependence for their support unto himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

6. Kuhusu watu wale waovu na wasiomcha Mungu ambao Mungu, kama hakimu mwenye haki, kwa ajili ya dhambi zao za awali, huwapofusha na kuwafanya wagumu, kwao yeye si kwamba huwazuilia neema yake tu, ambayo kwayo wangeweza kuangaziwa akili zao na kuguswa mioyo yao, bali wakati mwingine pia huwaondolea vipawa walivyokuwa navyo, na kuwaweka mbele ya mambo ambayo ufisadi wao huyafanya kuwa nafasi ya dhambi; na pamoja na hayo huwaachia tamaa zao wenyewe, majaribu ya ulimwengu, na nguvu za Shetani; ambapo hutokea kwamba hujifanya wagumu hata chini ya njia ambazo Mungu huzitumia kuwalainisha wengine.6. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden, from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts, but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

7. Kama vile majaliwa ya Mungu kwa ujumla yanavyofika kwa viumbe vyote, vivyo hivyo, kwa namna ya pekee kabisa, huliangalia Kanisa lake, na hupanga mambo yote kwa wema wake.7. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof.

### Sura ya 6. Juu ya Anguko la Mwanadamu, Dhambi, na Adhabu YakeChapter 6. Of the Fall of Man, of Sin, and of the Punishment Thereof

1. Wazazi wetu wa kwanza, waliodanganywa na hila na kishawishi cha Shetani, walitenda dhambi kwa kula tunda lililokatazwa. Dhambi hii yao Mungu alipenda, kulingana na shauri lake la hekima na takatifu, kuiruhusu, akiwa amekusudia kuipanga kwa utukufu wake mwenyewe.1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned in eating the forbidden fruit. This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.

2. Kwa dhambi hii walianguka kutoka katika haki yao ya asili na ushirika na Mungu, na hivyo wakawa wafu katika dhambi, na wamenajisika kabisa katika uwezo wote na sehemu zote za nafsi na mwili.2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

3. Kwa kuwa wao ndio shina la wanadamu wote, hatia ya dhambi hii ilihesabiwa juu yao, na kifo hicho hicho katika dhambi na tabia iliyoharibika vilipitishwa kwa wazao wao wote wanaotokana nao kwa uzazi wa kawaida.3. They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation.

4. Kutokana na uharibifu huu wa asili, ambao kwa huo hatuna mwelekeo wowote wa mema, hatuna uwezo wa kuyatenda, tumefanywa kuwa kinyume cha mema yote, na tunaelekea kabisa kwenye maovu yote, hutokea makosa yote ya vitendo.4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. Uharibifu huu wa tabia, wakati wa maisha haya, hubaki kwa wale waliozaliwa upya; na ingawa kwa Kristo umesamehewa na kufishwa, hata hivyo yenyewe na misukumo yake yote kwa kweli na kwa maana halisi ni dhambi.5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin.

6. Kila dhambi, ya asili na ya vitendo, kwa kuwa ni kuvunja sheria ya haki ya Mungu na ni kinyume chake, kwa tabia yake yenyewe huleta hatia juu ya mwenye dhambi, ambayo kwayo amefungwa chini ya ghadhabu ya Mungu na laana ya sheria, na hivyo kufanywa chini ya kifo, pamoja na mateso yote ya kiroho, ya kidunia, na ya milele.6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

2. Agano na Ukombozi: Ukiri wa Imani, Sura ya 7–132. Covenant and Redemption: Confession of Faith, Chapters 7–13

Mkutano wa Westminster, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), sura ya 7–13: agano la Mungu na mwanadamu, Kristo Mpatanishi, hiari ya mwanadamu, wito wenye nguvu, kuhesabiwa haki, kuasiliwa, na utakaso. Chanzo cha msingi; tafsiri zilizomo ni za Mkutano huo.The Westminster Assembly, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), chapters 7–13: God’s covenant with man, Christ the Mediator, free will, effectual calling, justification, adoption, and sanctification. Primary source; the interpretations are the Assembly’s.

Dokezo la CTS: Sura ya 7 ndiyo kiini cha theolojia ya agano: “agano la matendo” lililofanywa na Adamu, na “agano la neema” ndani ya Kristo, agano moja la neema linalotekelezwa kwa njia tofauti chini ya sheria na chini ya Injili. “Surety” ni mdhamini; “quickened” inamaanisha kufanywa hai; “vouchsafeth” inamaanisha hutoa kwa neema. Wakristo wa mapokeo mengine (kwa mfano ya Kilutheri, ya Wesley-Armini, au ya Kibaptisti) husoma sura kadhaa kati ya hizi kwa njia tofauti; CTS inatoa matini hii ili wanafunzi wajifunze msimamo wa Kireformed kwa maneno yake yenyewe.CTS note: Chapter 7 is the heart of covenant theology: a “covenant of works” made with Adam and a “covenant of grace” in Christ, one covenant of grace administered differently under the law and under the gospel. A “surety” is a guarantor; “quickened” means made alive; “vouchsafeth” means graciously grants. Christians in other traditions (for example Lutheran, Wesleyan-Arminian or Baptist) read several of these chapters differently; CTS gives the text so that students can study the Reformed position in its own words.

### Sura ya 7. Juu ya Agano la Mungu na MwanadamuChapter 7. Of God's Covenant with Man

1. Umbali kati ya Mungu na kiumbe ni mkubwa sana hata ingawa viumbe wenye akili wanadaiwa utii kwake kama Muumba wao, hawangeweza kamwe kumfurahia kama baraka yao na thawabu yao ila kwa kushuka kwa hiari kwa upande wa Mungu, ambako yeye alipenda kukueleza kwa njia ya agano.1. The distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2. Agano la kwanza lililofanywa na mwanadamu lilikuwa agano la matendo, ambalo ndani yake uzima uliahidiwa Adamu, na ndani yake kwa wazao wake, kwa sharti la utii kamili na wa kibinafsi.2. The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.

3. Mwanadamu, kwa anguko lake, alipojifanya asiyeweza kupata uzima kwa agano hilo, Bwana alipenda kufanya la pili, lililoitwa kwa kawaida agano la neema: ambalo ndani yake aliwatolea wenye dhambi uzima na wokovu kwa Yesu Kristo bila malipo, akiwataka wawe na imani ndani yake ili waokolewe, na kuahidi kuwapa wote waliowekwa kwa ajili ya uzima Roho wake Mtakatifu, awafanye wawe radhi na wenye uwezo wa kuamini.3. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace: wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe.

4. Agano hili la neema mara nyingi hutajwa katika Maandiko kwa jina la wosia, kwa kuzingatia kifo cha Yesu Kristo, aliyeacha wosia, na urithi wa milele pamoja na yote yaliyomo, uliorithishwa humo.4. This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

5. Agano hili lilitekelezwa kwa njia tofauti wakati wa sheria na wakati wa Injili: chini ya sheria lilitekelezwa kwa ahadi, unabii, dhabihu, tohara, mwana-kondoo wa Pasaka, na vivuli vingine na maagizo yaliyotolewa kwa watu wa Kiyahudi, yote yakionyesha mapema Kristo atakayekuja, ambayo kwa wakati huo yalitosha na yalikuwa na nguvu, kwa kazi ya Roho, kuwafundisha wateule na kuwajenga katika imani kwa Masihi aliyeahidiwa, ambaye kwake walipata msamaha kamili wa dhambi na wokovu wa milele; na linaitwa Agano la Kale.5. This covenant was differently administered in the time of the law and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come, which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins and eternal salvation; and is called the Old Testament.

6. Chini ya Injili, Kristo, ambaye ndiye kiini, alipodhihirishwa, maagizo ambayo kwayo agano hili hutolewa ni kuhubiri Neno na kutolea sakramenti za Ubatizo na Meza ya Bwana; ambazo, ingawa ni chache kwa idadi, na zinatolewa kwa urahisi zaidi na kwa utukufu mdogo wa nje, hata hivyo ndani yake linaonyeshwa kwa ukamilifu zaidi, uwazi, na nguvu ya kiroho, kwa mataifa yote, Wayahudi na Wamataifa; na linaitwa Agano Jipya. Kwa hiyo hakuna maagano mawili ya neema yanayotofautiana katika kiini, bali agano moja na lile lile chini ya utekelezaji mbalimbali.6. Under the gospel, when Christ the substance was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word and the administration of the sacraments of Baptism and the Lord's Supper; which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fulness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.

### Sura ya 8. Juu ya Kristo MpatanishiChapter 8. Of Christ the Mediator

1. Ilimpendeza Mungu, katika kusudi lake la milele, kumchagua na kumweka Bwana Yesu, Mwanawe wa pekee, awe Mpatanishi kati ya Mungu na wanadamu, Nabii, Kuhani, na Mfalme; Kichwa na Mwokozi wa Kanisa lake, Mrithi wa vitu vyote, na Hakimu wa ulimwengu; ambaye kwake alimpa tangu milele yote watu wawe uzao wake, na wapate kukombolewa naye kwa wakati, kuitwa, kuhesabiwa haki, kutakaswa, na kutukuzwa.1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King; the Head and Saviour of his Church, the Heir of all things, and Judge of the world; unto whom he did, from all eternity, give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

2. Mwana wa Mungu, nafsi ya pili katika Utatu, akiwa Mungu kamili wa kweli na wa milele, wa dutu moja, na sawa na Baba, wakati utimilifu wa nyakati ulipofika, alijitwalia asili ya mwanadamu, pamoja na sifa zake zote za msingi na udhaifu wake wa kawaida, lakini bila dhambi: akiwa amechukuliwa mimba kwa nguvu ya Roho Mtakatifu katika tumbo la Bikira Maria, kutoka katika dutu yake. Hivyo asili mbili kamili, timilifu, na tofauti, Uungu na utu, zilifungamanishwa pamoja bila kutengana katika nafsi moja, bila kubadilishwa, bila kuchanganywa, wala kuvurugwa. Nafsi hiyo ni Mungu wa kweli na mwanadamu wa kweli, lakini Kristo mmoja, mpatanishi pekee kati ya Mungu na wanadamu.2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin: being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God and very man, yet one Christ, the only mediator between God and man.

3. Bwana Yesu, katika asili yake ya kibinadamu iliyoungana hivyo na ile ya kimungu, alitakaswa na kutiwa mafuta kwa Roho Mtakatifu pasipo kipimo; akiwa na ndani yake hazina zote za hekima na maarifa, ambaye kwake Baba alipenda utimilifu wote ukae; ili, akiwa mtakatifu, asiye na madhara, asiye na waa, na mwenye neema na kweli tele, awe amejaliwa kikamilifu kutimiza kazi ya mpatanishi na mdhamini. Kazi ambayo hakujitwalia mwenyewe, bali aliitwa kwayo na Baba yake, aliyeweka mikononi mwake uwezo wote na hukumu, na kumpa amri ya kuitekeleza.3. The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fulness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.

4. Kazi hii Bwana Yesu aliichukua kwa hiari kabisa, ambayo ili aitimize, alifanywa chini ya sheria, na akaitimiza kikamilifu; alistahimili mateso makali kupita yote moja kwa moja katika nafsi yake, na maumivu makali katika mwili wake; alisulibiwa, akafa; akazikwa, akabaki chini ya nguvu ya mauti, lakini hakuona uharibifu. Siku ya tatu alifufuka kutoka kwa wafu, akiwa na mwili ule ule alimoteswa; ambao pia alipaa nao mbinguni, na huko ameketi mkono wa kuume wa Baba yake, akifanya maombezi; naye atarudi kuwahukumu wanadamu na malaika mwisho wa ulimwengu.4. This office the Lord Jesus did most willingly undertake, which, that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered; with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; and shall return to judge men and angels at the end of the world.

5. Bwana Yesu, kwa utii wake kamili na dhabihu ya nafsi yake, ambayo yeye, kwa Roho wa milele, alijitolea mara moja kwa Mungu, ameridhisha kikamilifu haki ya Baba yake, na amenunua si upatanisho tu, bali urithi wa milele katika ufalme wa mbinguni, kwa ajili ya wale wote ambao Baba amempa.5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father, and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.

6. Ingawa kazi ya ukombozi haikufanywa kwa kweli na Kristo hadi baada ya kuwa mwili, hata hivyo uwezo, nguvu, na faida zake ziliwafikia wateule, katika vizazi vyote mfululizo tangu mwanzo wa ulimwengu, kwa njia ya ahadi hizo, vivuli, na dhabihu, ambamo alifunuliwa, na kuonyeshwa kuwa uzao wa mwanamke atakayeponda kichwa cha nyoka, na Mwana-Kondoo aliyechinjwa tangu kuwekwa misingi ya ulimwengu, yeye ni yeye jana na leo na hata milele.6. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head, and the Lamb slain from the beginning of the world, being yesterday and today the same, and forever.

7. Kristo, katika kazi ya upatanishi, hutenda kulingana na asili zote mbili; kila asili ikifanya kile kinachoifaa yenyewe; hata hivyo, kwa sababu ya umoja wa nafsi, kile kinachoifaa asili moja wakati mwingine, katika Maandiko, hutajwa kuwa cha nafsi inayoitwa kwa jina la asili nyingine.7. Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes, in Scripture, attributed to the person denominated by the other nature.

8. Wale wote ambao Kristo amewanunulia ukombozi, yeye kwa hakika na kwa nguvu huwatumia na kuwashirikisha ukombozi huo; akiwaombea, na kuwafunulia, kwa Neno na kupitia Neno, mafumbo ya wokovu; akiwashawishi kwa nguvu kwa Roho wake waamini na kutii; na kuzitawala mioyo yao kwa Neno lake na Roho wake; akiwashinda adui zao wote kwa uweza na hekima yake yote, kwa namna na njia zilizo sawa kabisa na utaratibu wake wa ajabu na usiochunguzika.8. To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.

### Sura ya 9. Juu ya Hiari ya MwanadamuChapter 9. Of Free Will

1. Mungu amelijalia hiari ya mwanadamu uhuru huo wa asili, usiolazimishwa wala kuamuliwa na lazima yoyote kamili ya asili kuelekea mema au mabaya.1. God hath endued the will of man with that natural liberty, that is neither forced nor by any absolute necessity of nature determined to good or evil.

2. Mwanadamu, katika hali yake ya kutokuwa na hatia, alikuwa na uhuru na uwezo wa kutaka na kutenda lililo jema na la kumpendeza Mungu, lakini kwa namna inayoweza kubadilika, hata angeweza kuanguka kutoka humo.2. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God, but yet mutably, so that he might fall from it.

3. Mwanadamu, kwa anguko lake katika hali ya dhambi, amepoteza kabisa uwezo wote wa mapenzi kuelekea jambo lolote jema la kiroho linaloambatana na wokovu; hata mwanadamu wa asili, akiwa mbali kabisa na jema hilo, na mfu katika dhambi, hawezi, kwa nguvu zake mwenyewe, kujigeuza, wala kujiandaa kwa hilo.3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

4. Mungu anapomgeuza mwenye dhambi, na kumhamishia katika hali ya neema, humwokoa kutoka katika utumwa wake wa asili chini ya dhambi, na kwa neema yake peke yake humwezesha kutaka na kutenda kwa uhuru lililo jema la kiroho; lakini kwa namna kwamba, kwa sababu ya ufisadi uliobaki ndani yake, hataki lililo jema kwa ukamilifu, wala hataki hilo peke yake, bali pia hutaka lililo baya.4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.

5. Hiari ya mwanadamu hufanywa huru kikamilifu na bila kubadilika kwa jema peke yake, katika hali ya utukufu tu.5. The will of man is made perfectly and immutably free to good alone, in the state of glory only.

### Sura ya 10. Juu ya Wito Wenye NguvuChapter 10. Of Effectual Calling

1. Wale wote ambao Mungu amewapangia uzima tangu awali, na hao tu, hupendezwa, katika wakati wake aliouweka na unaokubalika, kuwaita kwa nguvu, kwa Neno lake na Roho wake, kutoka katika hali ile ya dhambi na mauti waliyo nayo kwa asili, hadi neema na wokovu kwa Yesu Kristo; akiangaza akili zao, kiroho na kwa wokovu, ili wafahamu mambo ya Mungu; akiondoa moyo wao wa jiwe, na kuwapa moyo wa nyama; akiifanya upya mapenzi yao, na kwa uweza wake wote akiwaelekeza kwa lililo jema, na kuwavuta kwa nguvu kwa Yesu Kristo; lakini kwa namna kwamba wanakuja kwa hiari kabisa, wakiwa wamefanywa radhi kwa neema yake.1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

2. Wito huu wenye nguvu hutokana na neema ya Mungu ya bure na ya pekee peke yake, si kwa kitu chochote kilichoonekana mapema ndani ya mwanadamu; ambaye ndani yake hana msimamo wowote wa kutenda, hadi, akiisha kufanywa hai na kufanywa upya na Roho Mtakatifu, ndipo anawezeshwa kuuitikia wito huu, na kuikumbatia neema inayotolewa na kuletwa ndani yake.2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man; who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Watoto wachanga walio wateule, wanaokufa wakiwa wachanga, huzaliwa upya na kuokolewa na Kristo kwa Roho, afanyaye kazi lini, na wapi, na jinsi apendavyo. Ndivyo pia watu wengine wote walio wateule ambao hawawezi kuitwa kwa nje kwa huduma ya Neno.3. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth. So also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

4. Wengine, wasio wateule, ingawa wanaweza kuitwa kwa huduma ya Neno, na wanaweza kuwa na kazi fulani za kawaida za Roho, hata hivyo hawaji kamwe kwa kweli kwa Kristo, na kwa hiyo hawawezi kuokolewa: sembuse watu wasiokiri dini ya Kikristo kuokolewa kwa njia nyingine yoyote, wawe na bidii kiasi gani kuyaongoza maisha yao kulingana na nuru ya asili na sheria ya dini wanayoikiri; na kudai na kushikilia kwamba wanaweza ni hatari sana, na kunastahili kuchukiwa.4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess; and to assert and maintain that they may is very pernicious, and to be detested.

### Sura ya 11. Juu ya Kuhesabiwa HakiChapter 11. Of Justification

1. Wale ambao Mungu huwaita kwa nguvu, pia huwahesabia haki bure; si kwa kuwamiminia haki, bali kwa kuwasamehe dhambi zao, na kuwahesabu na kuwakubali watu wao kuwa wenye haki: si kwa jambo lolote lililotendeka ndani yao, au lililotendwa nao, bali kwa ajili ya Kristo peke yake; wala si kwa kuwahesabia imani yenyewe, tendo la kuamini, au utii mwingine wowote wa Kiinjili kuwa haki yao; bali kwa kuwahesabia utii na malipo ya Kristo, wao wakimpokea na kumtegemea yeye na haki yake kwa imani; imani ambayo hawana kwa nafsi zao, ni kipawa cha Mungu.1. Those whom God effectually calleth he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.

2. Imani, inayompokea na kumtegemea Kristo na haki yake hivyo, ndiyo chombo pekee cha kuhesabiwa haki; hata hivyo haiko peke yake ndani ya mtu aliyehesabiwa haki, bali daima inaambatana na neema nyingine zote za wokovu, wala si imani iliyokufa, bali hufanya kazi kwa upendo.2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

3. Kristo, kwa utii wake na kifo chake, alilipa kikamilifu deni la wote wanaohesabiwa haki hivyo, na akaridhisha haki ya Baba yake kikamilifu, kwa kweli, na kwa ukamilifu kwa niaba yao. Hata hivyo, kwa kuwa alitolewa na Baba kwa ajili yao, na utii wake na malipo yake vilikubaliwa badala yao, na yote mawili bure, si kwa jambo lolote lililo ndani yao, kuhesabiwa kwao haki ni kwa neema ya bure tu; ili haki kamili na neema tele ya Mungu zitukuzwe katika kuwahesabia haki wenye dhambi.3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf. Yet inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4. Mungu tangu milele aliazimia kuwahesabia haki wateule wote, na Kristo, katika utimilifu wa wakati, alikufa kwa ajili ya dhambi zao, na akafufuka kwa ajili ya kuhesabiwa kwao haki: hata hivyo, hawahesabiwi haki hadi Roho Mtakatifu, kwa wakati ufaao, awatumie Kristo kwa kweli.4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified until the Holy Spirit doth, in due time, actually apply Christ unto them.

5. Mungu anaendelea kuwasamehe dhambi wale waliohesabiwa haki; na ingawa hawawezi kamwe kuanguka kutoka katika hali ya kuhesabiwa haki, hata hivyo kwa dhambi zao wanaweza kuanguka chini ya kutofurahishwa kwa Mungu kwa kibaba, na kutorudishiwa nuru ya uso wake, hadi wajinyenyekeze, wakiri dhambi zao, waombe msamaha, na kuifanya upya imani yao na toba yao.5. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

6. Kuhesabiwa haki kwa waumini chini ya Agano la Kale kulikuwa, kwa mambo haya yote, moja na lile lile na kuhesabiwa haki kwa waumini chini ya Agano Jipya.6. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.

### Sura ya 12. Juu ya KuasiliwaChapter 12. Of Adoption

1. Wale wote wanaohesabiwa haki Mungu huwajalia, ndani ya Mwanawe wa pekee Yesu Kristo na kwa ajili yake, kushiriki neema ya kuasiliwa; ambayo kwayo wanachukuliwa kuingia katika hesabu, na kufurahia uhuru na haki za watoto wa Mungu; wanawekewa jina lake; wanapokea Roho wa kuasiliwa; wana njia ya kufika kiti cha neema kwa ujasiri; wanawezeshwa kulia, Aba, Baba; wanahurumiwa, wanalindwa, wanatunzwa, na wanarudiwa naye kama na baba; lakini hawatupwi kamwe, bali wanatiwa muhuri hata siku ya ukombozi, na kurithi ahadi, kama warithi wa wokovu wa milele.1. All those that are justified God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption; by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have his name put upon them; receive the Spirit of adoption; have access to the throne of grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastened by him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation.

### Sura ya 13. Juu ya UtakasoChapter 13. Of Sanctification

1. Wale walioitwa kwa nguvu na kuzaliwa upya, wakiwa na moyo mpya na roho mpya iliyoumbwa ndani yao, wanatakaswa zaidi, kwa kweli na kibinafsi, kwa nguvu ya kifo na ufufuo wa Kristo, kwa Neno lake na Roho wake anayekaa ndani yao; utawala wa mwili mzima wa dhambi unaharibiwa, na tamaa zake mbalimbali zinadhoofishwa zaidi na zaidi na kufishwa, nao wanahuishwa na kutiwa nguvu zaidi na zaidi katika neema zote za wokovu, ili watende utakatifu wa kweli, ambao bila huo hakuna mtu atakayemwona Bwana.1. They who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened, in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2. Utakaso huu uko katika mwanadamu mzima, lakini haujakamilika katika maisha haya; bado yanabaki mabaki ya ufisadi katika kila sehemu, ambamo hutokea vita vya daima visivyopatanika, mwili ukitamani kinyume cha roho, na roho kinyume cha mwili.2. This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.

3. Katika vita hivyo, ingawa ufisadi uliobaki unaweza kutawala sana kwa kitambo, hata hivyo, kwa kuendelea kupewa nguvu na Roho wa Kristo atakasaye, sehemu iliyozaliwa upya hushinda; na hivyo watakatifu hukua katika neema, wakiukamilisha utakatifu katika kumcha Mungu.3. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God.

3. Imani, Sheria, na Ibada: Ukiri wa Imani, Sura ya 14–223. Faith, Law, and Worship: Confession of Faith, Chapters 14–22

Mkutano wa Westminster, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), sura ya 14–22: imani ya wokovu, toba, matendo mema, kuvumilia kwa watakatifu, uhakika, sheria ya Mungu, uhuru wa Mkristo, ibada na Sabato, na viapo na nadhiri halali. Chanzo cha msingi; tafsiri zilizomo ni za Mkutano huo.The Westminster Assembly, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), chapters 14–22: saving faith, repentance, good works, perseverance, assurance, the law of God, Christian liberty, worship and the Sabbath, and lawful oaths and vows. Primary source; the interpretations are the Assembly’s.

Dokezo la CTS: Sura ya 19 inagawanya sheria ya Musa katika sheria ya kimaadili, ya kitamaduni ya ibada (ya sherehe), na ya kimahakama; sura ya 21 inafundisha kwamba Mungu anapaswa kuabudiwa tu kwa njia alizoziamuru katika Maandiko, na inaiita Siku ya Bwana “Sabato ya Kikristo.” Maneno ya zamani: “conversation” humaanisha mwenendo; “lively” humaanisha iliyo hai; “supererogate” ni kufanya zaidi ya wajibu unavyodai. “Popish” ilikuwa neno la kawaida la Waprotestanti wa karne ya kumi na saba kwa Mkatoliki wa Roma; limehifadhiwa hapa kama sehemu ya maneno ya kihistoria.CTS note: Chapter 19 divides the law of Moses into moral, ceremonial and judicial laws; chapter 21 teaches that God is to be worshipped only in the ways he has commanded in Scripture, and calls the Lord’s Day the “Christian Sabbath.” Older words: “conversation” means conduct; “lively” means living; to “supererogate” is to do more than duty requires. “Popish” was the usual seventeenth-century Protestant word for Roman Catholic; it is kept here as part of the historical wording.

### Sura ya 14. Juu ya Imani ya WokovuChapter 14. Of Saving Faith

1. Neema ya imani, ambayo kwayo wateule wanawezeshwa kuamini hata kuokoa nafsi zao, ni kazi ya Roho wa Kristo mioyoni mwao, na kwa kawaida hufanywa kwa huduma ya Neno; ambayo kwayo pia, na kwa kutolewa kwa sakramenti na kwa sala, huongezeka na kutiwa nguvu.1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of the sacraments and prayer, it is increased and strengthened.

2. Kwa imani hii Mkristo huamini kuwa kweli kila kitu kilichofunuliwa katika Neno, kwa ajili ya mamlaka ya Mungu mwenyewe anayesema humo; na hutenda tofauti kuhusu kile ambacho kila andiko lina; akitii amri, akitetemeka kwa maonyo, na kuzikumbatia ahadi za Mungu kwa maisha haya na yale yajayo. Lakini matendo makuu ya imani ya wokovu ni kumkubali, kumpokea, na kumtegemea Kristo peke yake kwa kuhesabiwa haki, utakaso, na uzima wa milele, kwa nguvu ya agano la neema.2. By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

3. Imani hii hutofautiana kwa viwango, dhaifu au yenye nguvu; inaweza kushambuliwa na kudhoofishwa mara nyingi na kwa njia nyingi, lakini hupata ushindi; ikikua kwa wengi hata kufikia uhakika kamili kwa njia ya Kristo, aliye mwanzilishi na mkamilishaji wa imani yetu.3. This faith is different in degrees, weak or strong; may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

### Sura ya 15. Juu ya Toba Iletayo UzimaChapter 15. Of Repentance unto Life

1. Toba iletayo uzima ni neema ya Kiinjili, ambayo mafundisho yake yanapaswa kuhubiriwa na kila mhudumu wa Injili, kama yale ya imani ndani ya Kristo.1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.

2. Kwa hiyo mwenye dhambi, kutokana na kuona na kuhisi, si hatari tu, bali pia uchafu na ubaya wa dhambi zake, kuwa kinyume cha tabia takatifu na sheria ya haki ya Mungu, na kwa kuifahamu rehema yake ndani ya Kristo kwa wale wanaotubu, huzihuzunikia na kuzichukia dhambi zake hata azigeukie zote na kumrudia Mungu, akikusudia na kujitahidi kutembea naye katika njia zote za amri zake.2. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for and hates his sins as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.

3. Ingawa toba haipaswi kutegemewa kama malipo yoyote ya dhambi, au sababu yoyote ya msamaha wake, ambao ni tendo la neema ya bure ya Mungu ndani ya Kristo; hata hivyo ni ya lazima kiasi kwa wenye dhambi wote hata hakuna awezaye kutarajia msamaha bila hiyo.3. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet is it of such necessity to all sinners that none may expect pardon without it.

4. Kama vile hakuna dhambi ndogo kiasi kwamba haistahili adhabu ya kuhukumiwa, ndivyo hakuna dhambi kubwa kiasi kwamba inaweza kuleta adhabu hiyo juu ya wale wanaotubu kweli.4. As there is no sin so small but it deserves damnation, so there is no sin so great that it can bring damnation upon those who truly repent.

5. Wanadamu hawapaswi kuridhika na toba ya jumla, bali ni wajibu wa kila mtu kujitahidi kutubu dhambi zake mahususi kwa namna mahususi.5. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins particularly.

6. Kama vile kila mtu alivyo na wajibu wa kuungama dhambi zake kwa faragha mbele za Mungu, akiomba msamaha wake, ambapo kwa hilo, na kwa kuziacha, atapata rehema; ndivyo yeye amkwazaye ndugu yake, au Kanisa la Kristo, anapaswa kuwa radhi, kwa kuungama kwa faragha au hadharani na kuhuzunika kwa dhambi yake, kuwatangazia toba yake wale waliokwazwa, ambao kwa hilo wanapaswa kupatanishwa naye, na kumpokea kwa upendo.6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof, upon which, and the forsaking of them, he shall find mercy; so he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.

### Sura ya 16. Juu ya Matendo MemaChapter 16. Of Good Works

1. Matendo mema ni yale tu ambayo Mungu ameyaamuru katika Neno lake takatifu, na si yale ambayo, bila hati yake, yamebuniwa na wanadamu kwa bidii kipofu, au kwa kisingizio cha nia njema.1. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretense of good intention.

2. Matendo haya mema, yanayotendwa kwa kutii amri za Mungu, ni matunda na ushahidi wa imani ya kweli iliyo hai; na kwayo waumini huonyesha shukrani zao, huimarisha uhakika wao, huwajenga ndugu zao, huipamba ungamo la Injili, huwafumba vinywa wapinzani, na kumtukuza Mungu, ambaye wao ni kazi yake, walioumbwa ndani ya Kristo Yesu kwa ajili hiyo, ili, wakiwa na matunda yao kwa utakatifu, wapate mwisho, uzima wa milele.2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.

3. Uwezo wao wa kutenda matendo mema hautokani nao wenyewe hata kidogo, bali unatoka kabisa kwa Roho wa Kristo. Na ili wawezeshwe kwa hilo, mbali na neema ambazo tayari wamezipokea, inahitajika ushawishi halisi wa Roho Mtakatifu yule yule wa kufanya kazi ndani yao kutaka na kutenda kwa radhi yake njema; hata hivyo wasilegee kwa sababu hiyo, kana kwamba hawana wajibu wa kutimiza jukumu lolote isipokuwa kwa msukumo wa pekee wa Roho; bali wanapaswa kuwa na bidii kuichochea neema ya Mungu iliyo ndani yao.3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.

4. Wale ambao katika utii wao wanafikia kilele cha juu kabisa kinachowezekana katika maisha haya, wako mbali sana na kuweza kufanya zaidi ya wajibu na kutenda zaidi ya anachotaka Mungu, hata wanapungukiwa na mengi ambayo kwa wajibu wanapaswa kuyatenda.4. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate and to do more than God requires, as that they fall short of much which in duty they are bound to do.

5. Hatuwezi, kwa matendo yetu mema kabisa, kustahili msamaha wa dhambi, wala uzima wa milele mikononi mwa Mungu, kwa sababu ya tofauti kubwa kati ya matendo hayo na utukufu ujao, na umbali usio na kikomo kati yetu na Mungu, ambaye kwa matendo hayo hatuwezi kumfaidi wala kumlipa deni la dhambi zetu za awali; bali tukiisha kufanya yote tuwezayo, tumefanya wajibu wetu tu, na sisi ni watumishi wasio na faida; na kwa sababu, yalivyo mema, yanatoka kwa Roho wake; na yalivyotendwa na sisi, yamenajisika na kuchanganyika na udhaifu na upungufu mwingi hata hayawezi kustahimili ukali wa hukumu ya Mungu.5. We cannot, by our best works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God's judgment.

6. Hata hivyo, kwa kuwa watu wa waumini wamekubaliwa kwa njia ya Kristo, matendo yao mema pia yanakubaliwa ndani yake, si kana kwamba katika maisha haya hayana lawama yoyote wala makosa machoni pa Mungu; bali yeye, akiyatazama ndani ya Mwanawe, hupenda kukubali na kuthawabisha lile lililo la unyofu, ingawa limeambatana na udhaifu na upungufu mwingi.6. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

7. Matendo yanayotendwa na watu wasiozaliwa upya, ingawa kwa mambo yaliyomo yanaweza kuwa mambo ambayo Mungu huyaamuru, na yenye manufaa kwao wenyewe na kwa wengine; hata hivyo kwa sababu hayatoki katika moyo uliotakaswa kwa imani, wala hayatendwi kwa njia sahihi, kulingana na Neno, wala kwa kusudi sahihi, utukufu wa Mungu; kwa hiyo ni ya dhambi, na hayawezi kumpendeza Mungu, wala kumfanya mtu astahili kupokea neema kutoka kwa Mungu. Hata hivyo kuyaacha kwao ni dhambi zaidi na kunamchukiza Mungu zaidi.7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner, according to the Word, nor to a right end, the glory of God; they are therefore sinful, and cannot please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful and displeasing unto God.

### Sura ya 17. Juu ya Kuvumilia kwa WatakatifuChapter 17. Of the Perseverance of the Saints

1. Wale ambao Mungu amewakubali ndani ya Mpendwa wake, walioitwa kwa nguvu na kutakaswa na Roho wake, hawawezi kuanguka kabisa wala hatimaye kutoka katika hali ya neema; bali kwa hakika watavumilia ndani yake hadi mwisho, na kuokolewa milele.1. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

2. Kuvumilia huku kwa watakatifu hakutegemei hiari yao wenyewe, bali kunategemea kutobadilika kwa azimio la uteule, litokalo katika upendo wa bure na usiobadilika wa Mungu Baba; kunategemea ufanisi wa stahili na maombezi ya Yesu Kristo; kukaa kwa Roho na kwa mbegu ya Mungu ndani yao; na tabia ya agano la neema: ambayo kwayo pia hutokea uhakika na kutokosea kwake.2. This perseverance of the saints depends, not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

3. Hata hivyo wanaweza, kwa majaribu ya Shetani na ya ulimwengu, nguvu ya ufisadi uliobaki ndani yao, na kupuuza njia za kuwahifadhi, kuanguka katika dhambi nzito; na kubaki humo kwa kitambo: ambapo huipata hasira ya Mungu, na kumhuzunisha Roho wake Mtakatifu; hunyang’anywa kiasi fulani cha neema na faraja zao; mioyo yao hufanywa migumu, na dhamiri zao hujeruhiwa; huwadhuru na kuwakwaza wengine, na kujiletea hukumu za muda juu yao wenyewe.3. Nevertheless they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

### Sura ya 18. Juu ya Uhakika wa Neema na WokovuChapter 18. Of the Assurance of Grace and Salvation

1. Ingawa wanafiki na watu wengine wasiozaliwa upya wanaweza kujidanganya bure kwa matumaini ya uongo na dhana za kimwili kwamba wako katika upendeleo wa Mungu na hali ya wokovu, ambayo tumaini lao litapotea: hata hivyo wale wanaomwamini kweli Bwana Yesu, na kumpenda kwa unyofu, wakijitahidi kutembea mbele zake kwa dhamiri njema yote, wanaweza katika maisha haya kuwa na hakika kwamba wako katika hali ya neema, na kufurahi katika tumaini la utukufu wa Mungu, ambalo tumaini hilo halitawaaibisha kamwe.1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and estate of salvation, which hope of theirs shall perish: yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2. Uhakika huu si ushawishi wa kubahatisha tu na wa uwezekano, uliojengwa juu ya tumaini linaloweza kukosea; bali ni uhakika wa imani usioweza kukosea, uliojengwa juu ya ukweli wa kimungu wa ahadi za wokovu, ushahidi wa ndani wa neema hizo ambazo ahadi hizi zimetolewa kwazo, ushuhuda wa Roho wa kuasiliwa anayeshuhudia pamoja na roho zetu kwamba sisi ni watoto wa Mungu: Roho ambaye ni arabuni ya urithi wetu, ambaye kwake tumetiwa muhuri hata siku ya ukombozi.2. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.

3. Uhakika huu usioweza kukosea haumo katika kiini cha imani kiasi kwamba muumini wa kweli asingeweza kungoja kwa muda mrefu, na kupambana na shida nyingi kabla ya kuupata: hata hivyo, akiwezeshwa na Roho kujua mambo aliyopewa bure na Mungu, anaweza, bila ufunuo wa ajabu, kwa kutumia ipasavyo njia za kawaida, kuufikia. Na kwa hiyo ni wajibu wa kila mtu kuwa na bidii yote kuufanya wito wake na uteule wake kuwa imara; ili kwa hilo moyo wake upanuliwe katika amani na furaha katika Roho Mtakatifu, katika upendo na shukrani kwa Mungu, na katika nguvu na uchangamfu katika wajibu wa utii, matunda yanayofaa ya uhakika huu: ni mbali sana na kuwaelekeza watu kwenye uzembe.3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness.

4. Waumini wa kweli wanaweza kutikiswa uhakika wao wa wokovu kwa njia mbalimbali, kupunguzwa, na kukatizwa; kama vile, kwa uzembe katika kuuhifadhi; kwa kuanguka katika dhambi fulani ya pekee, inayojeruhi dhamiri na kumhuzunisha Roho; kwa jaribu la ghafla au kali; kwa Mungu kuiondoa nuru ya uso wake, na kuwaacha hata wale wanaomcha watembee gizani na wasiwe na nuru: hata hivyo hawakosi kabisa mbegu ile ya Mungu, na uzima wa imani, upendo ule wa Kristo na wa ndugu, unyofu ule wa moyo na dhamiri ya wajibu, ambazo kutoka kwazo, kwa kazi ya Roho, uhakika huu unaweza kufufuliwa kwa wakati ufaao, na ambazo kwazo, kwa wakati huo, wanategemezwa wasife moyo kabisa.4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are supported from utter despair.

### Sura ya 19. Juu ya Sheria ya MunguChapter 19. Of the Law of God

1. Mungu alimpa Adamu sheria, kama agano la matendo, ambayo kwayo alimfunga yeye na wazao wake wote kwa utii wa kibinafsi, kamili, sahihi, na wa daima; aliahidi uzima kwa kuitimiza, na kutishia kifo kwa kuivunja; na akamjalia nguvu na uwezo wa kuishika.1. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.

2. Sheria hii, baada ya anguko lake, iliendelea kuwa kanuni kamili ya haki; na kama hiyo, ilitolewa na Mungu juu ya mlima Sinai katika amri kumi, na kuandikwa katika mbao mbili; amri nne za kwanza zikiwa na wajibu wetu kwa Mungu, na nyingine sita wajibu wetu kwa wanadamu.2. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables; the first four commandments containing our duty towards God, and the other six our duty to man.

3. Mbali na sheria hii, iliyoitwa kwa kawaida ya kimaadili, Mungu alipenda kuwapa watu wa Israeli, kama Kanisa lililo chini ya umri, sheria za sherehe, zenye maagizo kadhaa ya vivuli, sehemu moja za ibada, zikionyesha mapema Kristo, neema zake, matendo yake, mateso yake, na faida zake; na sehemu nyingine zikionyesha mafundisho mbalimbali ya wajibu wa kimaadili. Sheria hizo zote za sherehe sasa zimefutwa chini ya Agano Jipya.3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament.

4. Kwao pia, kama mwili wa kisiasa, alitoa sheria mbalimbali za kimahakama, ambazo zilikoma pamoja na Dola ya watu hao, hazimfungi mtu mwingine, sasa, zaidi ya vile usawa wake wa jumla unavyoweza kudai.4. To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other, now, further than the general equity thereof may require.

5. Sheria ya kimaadili inawafunga wote milele, watu waliohesabiwa haki kama wengine, kuitii; na hilo si kwa kuzingatia yaliyomo ndani yake tu, bali pia kwa kuzingatia mamlaka ya Mungu Muumba aliyeitoa. Wala Kristo katika Injili hailegezi kwa namna yoyote wajibu huu, bali anauimarisha sana.5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.

6. Ingawa waumini wa kweli hawako chini ya sheria kama agano la matendo, ili kuhesabiwa haki au kuhukumiwa nayo; hata hivyo ina manufaa makubwa kwao, kama kwa wengine; kwa kuwa, kama kanuni ya maisha, ikiwajulisha mapenzi ya Mungu na wajibu wao, inawaelekeza na kuwafunga kutembea ipasavyo; ikifunua pia unajisi wa dhambi wa asili yao, mioyo yao, na maisha yao; hata wakijichunguza kwayo, wafikie kuhukumiwa zaidi, kujinyenyekeza, na kuchukia dhambi; pamoja na kuona wazi zaidi hitaji walilo nalo la Kristo, na ukamilifu wa utii wake. Pia ni ya manufaa kwa waliozaliwa upya, kuzuia ufisadi wao, kwa kuwa inakataza dhambi; na vitisho vyake husaidia kuonyesha hata dhambi zao zinastahili nini, na mateso gani wanaweza kutarajia kwa ajili yake katika maisha haya, ingawa wameokolewa na laana yake iliyotishwa katika sheria. Ahadi zake vilevile huwaonyesha kibali cha Mungu kwa utii, na baraka gani wanaweza kutarajia kwa kuutimiza; ingawa si kama ni haki yao kwa sheria kama agano la matendo: hata mtu kutenda mema, na kujizuia na maovu, kwa sababu sheria inahimiza moja na kuzuia lingine, si ushahidi kwamba yuko chini ya sheria, na si chini ya neema.6. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

7. Wala matumizi haya yaliyotajwa ya sheria hayapingani na neema ya Injili, bali yanapatana nayo kwa utamu: Roho wa Kristo akiitiisha na kuiwezesha mapenzi ya mwanadamu kutenda kwa uhuru na kwa furaha yale ambayo mapenzi ya Mungu yaliyofunuliwa katika sheria yanataka yatendwe.7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.

### Sura ya 20. Juu ya Uhuru wa Mkristo na Uhuru wa DhamiriChapter 20. Of Christian Liberty, and Liberty of Conscience

1. Uhuru ambao Kristo amewanunulia waumini chini ya Injili unahusu uhuru wao kutoka katika hatia ya dhambi, ghadhabu ya Mungu ihukumuyo, laana ya sheria ya kimaadili; na kuokolewa kwao kutoka katika ulimwengu huu mbaya wa sasa, utumwa wa Shetani, na utawala wa dhambi, uovu wa mateso, uchungu wa kifo, ushindi wa kaburi, na hukumu ya milele; vilevile uhuru wao wa kumfikia Mungu, na kumtii, si kwa hofu ya kitumwa, bali kwa upendo wa kitoto na moyo wa radhi. Yote hayo yalikuwa ya kawaida pia kwa waumini chini ya sheria; lakini chini ya Agano Jipya uhuru wa Wakristo umepanuliwa zaidi katika uhuru wao kutoka katika nira ya sheria ya sherehe, ambayo Kanisa la Kiyahudi lilikuwa chini yake; na katika ujasiri mkubwa zaidi wa kukifikia kiti cha neema, na katika ushirika mkamilifu zaidi na Roho huru wa Mungu, kuliko waumini chini ya sheria walivyoshiriki kwa kawaida.1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love and willing mind. All which were common also to believers under the law; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. Mungu peke yake ndiye Bwana wa dhamiri, na ameiacha huru kutokana na mafundisho na amri za wanadamu ambazo kwa jambo lolote ni kinyume cha Neno lake, au zaidi ya Neno lake, katika mambo ya imani au ibada. Hivyo kuamini mafundisho kama hayo, au kutii amri kama hizo kwa jina la dhamiri, ni kuusaliti uhuru wa kweli wa dhamiri; na kudai imani ya kuamini bila kuchunguza, na utii kamili na wa kipofu, ni kuuharibu uhuru wa dhamiri, na akili pia.2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his Word, or beside it, in matters of faith or worship. So that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3. Wale wanaofanya dhambi yoyote, au kulea tamaa yoyote, kwa kisingizio cha uhuru wa Mkristo, kwa hilo wanaharibu kusudi la uhuru wa Mkristo; ambalo ni kwamba, tukiokolewa kutoka mikononi mwa adui zetu, tumtumikie Bwana bila hofu, katika utakatifu na haki mbele zake, siku zote za maisha yetu.3. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty; which is, that, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.

4. Na kwa sababu mamlaka ambayo Mungu ameiweka, na uhuru ambao Kristo ameununua, Mungu hakukusudia kuviharibu, bali kusaidiana na kuhifadhiana; wale wanaopinga mamlaka yoyote halali, au matumizi halali yake, iwe ya kiraia au ya kikanisa, kwa kisingizio cha uhuru wa Mkristo, wanaupinga utaratibu wa Mungu. Na kwa kutangaza maoni kama hayo, au kushikilia desturi kama hizo, ambazo ni kinyume cha nuru ya asili, au kanuni zinazojulikana za Ukristo, iwe kuhusu imani, ibada, au mwenendo; au kinyume cha nguvu ya uchaji Mungu; au maoni au desturi potofu ambazo, aidha kwa tabia yao wenyewe, au kwa namna ya kuyatangaza au kuyashikilia, zinaharibu amani na utaratibu wa nje alioweka Kristo katika Kanisa; wanaweza kuitwa kwa halali kujibu, na kuchukuliwa hatua kwa adhabu za Kanisa, na kwa nguvu ya Hakimu wa Kiraia.4. And because the power which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or to the power of godliness; or such erroneous opinions or practices as, either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church; they may lawfully be called to account, and proceeded against by the censures of the Church, and by the power of the Civil Magistrate.

### Sura ya 21. Juu ya Ibada ya Kidini na Siku ya SabatoChapter 21. Of Religious Worship and the Sabbath Day

1. Nuru ya asili inaonyesha kwamba yuko Mungu, mwenye ubwana na enzi juu ya yote; ni mwema, na hutenda mema kwa wote; na kwa hiyo anapaswa kuogopwa, kupendwa, kusifiwa, kuitwa, kutegemewa, na kutumikiwa kwa moyo wote, na kwa roho yote, na kwa nguvu zote. Lakini njia inayokubalika ya kumwabudu Mungu wa kweli imewekwa na yeye mwenyewe, na imewekewa mipaka kwa mapenzi yake aliyoyafunua, hata hawezi kuabudiwa kulingana na mawazo na hila za wanadamu, au mapendekezo ya Shetani, kwa sura zozote zinazoonekana au njia nyingine yoyote isiyoagizwa katika Maandiko Matakatifu.1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by himself, and so limited to his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations or any other way not prescribed in the Holy Scripture.

2. Ibada ya kidini inapaswa kutolewa kwa Mungu, Baba, Mwana, na Roho Mtakatifu; na kwake peke yake: si kwa malaika, watakatifu, wala kiumbe kingine chochote: na tangu anguko, si bila Mpatanishi; wala kwa upatanishi wa mwingine ila wa Kristo peke yake.2. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

3. Sala pamoja na shukrani, ikiwa ni sehemu moja ya pekee ya ibada ya kidini, inahitajika na Mungu kwa watu wote; na ili ikubaliwe, inapaswa kufanywa kwa jina la Mwana, kwa msaada wa Roho wake, kulingana na mapenzi yake, kwa ufahamu, heshima, unyenyekevu, bidii, imani, upendo, na uvumilivu; na, ikiwa ni ya kusemwa kwa sauti, katika lugha inayojulikana.3. Prayer with thanksgiving, being one special part of religious worship, is by God required of all men; and that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

4. Sala inapaswa kufanywa kwa mambo halali, na kwa watu wa kila aina walio hai, au watakaokuwa hai baadaye; lakini si kwa wafu, wala kwa wale ambao inaweza kujulikana kwamba wametenda dhambi iletayo mauti.4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5. Kusoma Maandiko kwa hofu ya Mungu; kuhubiri kwa usahihi; na kusikiliza Neno kwa dhamiri, kwa kumtii Mungu kwa ufahamu, imani, na heshima; kuimba Zaburi kwa neema moyoni; vilevile kutolewa ipasavyo na kupokelewa kwa kustahili kwa sakramenti zilizoamriwa na Kristo; yote ni sehemu za ibada ya kawaida ya kidini ya Mungu: mbali na viapo vya kidini, nadhiri, kufunga kwa dhati, na shukrani katika matukio mbalimbali; ambavyo vinapaswa kutumiwa, katika nyakati na majira yake, kwa namna takatifu na ya kidini.5. The reading of the Scriptures with godly fear; the sound preaching; and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence; singing of Psalms with grace in the heart; as, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: besides religious oaths, vows, solemn fastings, and thanksgivings upon several occasions; which are, in their several times and seasons, to be used in an holy and religious manner.

6. Si sala wala sehemu nyingine yoyote ya ibada ya kidini, sasa, chini ya Injili, inayofungwa na mahali popote inapofanyiwa, au inapoelekezwa, wala kufanywa ikubalike zaidi nacho: bali Mungu anapaswa kuabudiwa kila mahali kwa roho na kweli; kama katika familia za faragha kila siku, na kwa siri kila mtu peke yake, ndivyo kwa dhati zaidi katika makusanyiko ya hadharani, ambayo hayapaswi kupuuzwa wala kuachwa kwa uzembe au kwa makusudi, Mungu anapoita kwa Neno lake au kwa majaliwa yake.6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere in spirit and truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto.

7. Kama vile ilivyo katika sheria ya asili kwamba, kwa ujumla, kiasi kinachofaa cha wakati kitengwe kwa ibada ya Mungu; ndivyo katika Neno lake, kwa amri chanya, ya kimaadili, na ya daima, inayowafunga watu wote katika vizazi vyote, ameweka hasa siku moja katika saba iwe Sabato, ishikwe takatifu kwake: ambayo, tangu mwanzo wa ulimwengu hadi ufufuo wa Kristo, ilikuwa siku ya mwisho ya juma; na, tangu ufufuo wa Kristo, ilibadilishwa kuwa siku ya kwanza ya juma, ambayo katika Maandiko inaitwa siku ya Bwana, na itaendelea hadi mwisho wa ulimwengu, kama Sabato ya Kikristo.7. As it is of the law of nature that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath.

8. Sabato hii huwekwa takatifu kwa Bwana, wakati watu, baada ya kuziandaa ipasavyo nyoyo zao, na kupanga mapema mambo yao ya kawaida, si kwamba wanashika pumziko takatifu siku nzima kutoka katika kazi zao wenyewe, maneno, na mawazo kuhusu shughuli na burudani za kidunia; bali pia wanashughulika wakati wote katika mazoezi ya hadharani na ya faragha ya ibada yake, na katika wajibu wa lazima na wa rehema.8. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts, about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.

### Sura ya 22. Juu ya Viapo na Nadhiri HalaliChapter 22. Of Lawful Oaths and Vows

1. Kiapo halali ni sehemu ya ibada ya kidini, ambamo, kwa tukio la haki, mwapaji humwita Mungu kwa heshima kuwa shahidi wa anayoyadai au kuahidi; na kumhukumu kulingana na ukweli au uongo wa anayoyaapia.1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth.

2. Jina la Mungu peke yake ndilo ambalo kwalo wanadamu wanapaswa kuapa, na humo linapaswa kutumiwa kwa hofu na heshima yote takatifu; kwa hiyo kuapa bure au kwa pupa kwa jina hilo tukufu na la kutisha, au kuapa kabisa kwa kitu kingine chochote, ni dhambi, na kunapaswa kuchukiwa. Hata hivyo kama vile, katika mambo ya uzito na umuhimu, kiapo kinaruhusiwa na Neno la Mungu, chini ya Agano Jipya kama chini ya Agano la Kale, vivyo hivyo kiapo halali, kikiwekwa na mamlaka halali, katika mambo kama hayo kinapaswa kuapwa.2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred. Yet as, in matters of weight and moment, an oath is warranted by the Word of God, under the New Testament, as well as under the Old, so a lawful oath, being imposed by lawful authority, in such matters ought to be taken.

3. Yeyote anayeapa kiapo anapaswa kuzingatia ipasavyo uzito wa tendo hilo la heshima, na kutodai humo kitu chochote ila kile alichoshawishika kabisa kuwa kweli. Wala mtu yeyote hawezi kujifunga kwa kiapo kwa kitu chochote ila kilicho chema na cha haki, na anachoamini kuwa hivyo, na anachoweza na kuazimia kukitimiza. Hata hivyo ni dhambi kukataa kiapo kuhusu kitu chochote kilicho chema na cha haki, kinapowekwa na mamlaka halali.3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority.

4. Kiapo kinapaswa kuapwa kwa maana ya wazi na ya kawaida ya maneno, bila hila ya maneno wala kuficha moyoni. Hakiwezi kufunga mtu kutenda dhambi; lakini katika jambo lolote lisilo la dhambi, kikiisha kuapwa, kinafunga kukitimiza, ingawa ni kwa madhara ya mtu mwenyewe: wala hakipaswi kuvunjwa, ingawa kimeapwa kwa wazushi au wasioamini.4. An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt: nor is it to be violated, although made to heretics or infidels.

5. Nadhiri ni ya tabia ileile na kiapo cha ahadi, na inapaswa kufanywa kwa uangalifu uleule wa kidini, na kutimizwa kwa uaminifu uleule.5. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.

6. Haipaswi kufanywa kwa kiumbe chochote, bali kwa Mungu peke yake: na ili ikubaliwe, inapaswa kufanywa kwa hiari, kutokana na imani na dhamiri ya wajibu, kwa njia ya shukrani kwa rehema iliyopokelewa, au kwa kupata tunachohitaji; ambayo kwayo tunajifunga kwa ukali zaidi katika wajibu wa lazima, au katika mambo mengine, kadiri na kwa muda ambao yanaweza kufaa kuyaelekeza huko.6. It is not to be made to any creature, but to God alone: and that it may be accepted, it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.

7. Hakuna mtu awezaye kuweka nadhiri ya kufanya jambo lolote lililokatazwa katika Neno la Mungu, au litakalozuia wajibu wowote ulioamriwa humo, au ambalo si katika uwezo wake mwenyewe, na ambalo kwa kulitimiza hana ahadi wala uwezo kutoka kwa Mungu. Kwa mtazamo huo, nadhiri za kimonaki za Kipapa za maisha ya useja wa daima, umaskini wa kuungamwa, na utii wa kanuni, ziko mbali sana na kuwa viwango vya ukamilifu wa juu zaidi, hata ni mitego ya ushirikina na ya dhambi, ambayo hakuna Mkristo anayepaswa kujitumbukiza ndani yake.7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise or ability from God. In which respect, Popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

4. Mamlaka ya Dola, Kanisa, Sakramenti, na Mambo ya Mwisho: Ukiri wa Imani, Sura ya 23–334. Magistrate, Church, Sacraments, and Last Things: Confession of Faith, Chapters 23–33

Mkutano wa Westminster, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), sura ya 23–33: mamlaka ya dola (hakimu wa kiraia), ndoa na talaka, Kanisa, ushirika wa watakatifu, sakramenti, ubatizo, Meza ya Bwana, adhabu za kikanisa, sinodi na mabaraza, hali ya wanadamu baada ya kifo, na hukumu ya mwisho. Maneno ya awali ya 1647. Chanzo cha msingi; tafsiri zilizomo ni za Mkutano huo.The Westminster Assembly, The Humble Advice of the Assembly of Divines … Concerning a Confession of Faith (1646–47), chapters 23–33: the civil magistrate, marriage and divorce, the Church, the communion of saints, the sacraments, baptism, the Lord’s Supper, church censures, synods and councils, the state of men after death, and the last judgment. Original 1647 wording. Primary source; the interpretations are the Assembly’s.

Dokezo la CTS: Sura hii inachapisha maneno ya awali ya 1647; makanisa kadhaa yanayotumia Ukiri huu yamebadilisha baadhi ya mafungu haya. Mwaka 1788 Kanisa la Presbyterian katika Marekani, lilipoupokea Ukiri, lilibadilisha vifungu kuhusu hakimu wa kiraia: sura ya 23, fungu la 3 liliandikwa upya ili hakimu asiingilie mambo ya imani, na alilinde kanisa bila kupendelea dhehebu lolote; maneno ya mwisho ya sura ya 20, fungu la 4 (“na kwa nguvu ya Hakimu wa Kiraia”) yaliondolewa; na sura ya 31, fungu la 2 liliandikwa upya ili sinodi ziitwe na viongozi wa kanisa badala ya mahakimu. Mwaka 1903 kanisa hilo hilo lilirekebisha sura ya 25, fungu la 6, likiondoa maneno yanayomwita Papa wa Roma “Mpinga Kristo huyo”; fungu lililorekebishwa linasema kwamba Bwana Yesu Kristo ndiye kichwa pekee cha Kanisa, na kwamba madai ya mtu yeyote kuwa mwakilishi wa Kristo na kichwa cha Kanisa hayana msingi. Makanisa mengine ya Presbyterian na ya Kireformed hutumia maumbo mengine ya mafungu haya. Sura ya 28 inaeleza desturi ya Kireformed ya ubatizo wa watoto wachanga na ubatizo kwa kumiminia au kunyunyizia maji; maungamo ya Kibaptisti, kama Ukiri wa Pili wa London (1677/1689), yaliandika upya sura hii kufundisha ubatizo wa waumini kwa kuzamishwa. “Consanguinity” ni ujamaa wa damu na “affinity” ni ujamaa wa ndoa; “the quick” ni walio hai.CTS note: This chapter prints the original 1647 wording; several churches that use the Confession have revised some of these sections. In 1788 the Presbyterian Church in the United States of America, when it adopted the Confession, revised the passages on the civil magistrate: chapter 23, section 3 was rewritten so that the magistrate may not interfere in matters of faith and is to protect the church without giving preference to any denomination; the closing words of chapter 20, section 4 (“and by the power of the Civil Magistrate”) were removed; and chapter 31, section 2 was rewritten so that synods are called by church officers rather than by magistrates. In 1903 the same church amended chapter 25, section 6, removing the words that call the Pope of Rome “that Antichrist”; the amended section says that the Lord Jesus Christ is the only head of the Church and that any man’s claim to be the vicar of Christ and head of the Church is without warrant. Other Presbyterian and Reformed churches use different forms of these sections. Chapter 28 states the Reformed practice of infant baptism and of baptism by pouring or sprinkling; Baptist confessions, such as the Second London Confession (1677/1689), rewrote this chapter to teach the baptism of believers by immersion. “Consanguinity” is kinship by blood and “affinity” is kinship by marriage; “the quick” are the living.

### Sura ya 23. Juu ya Hakimu wa KiraiaChapter 23. Of the Civil Magistrate

1. Mungu, Bwana Mkuu na Mfalme wa ulimwengu wote, ameweka mahakimu wa kiraia kuwa chini yake, juu ya watu, kwa utukufu wake mwenyewe na kwa manufaa ya umma, na kwa kusudi hilo amewapa silaha za nguvu ya upanga, kwa ulinzi na kutia moyo wale walio wema, na kwa kuwaadhibu watenda maovu.1. God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good, and to this end hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil-doers.

2. Ni halali kwa Wakristo kukubali na kutekeleza kazi ya hakimu wanapoitwa kwayo; katika kuisimamia, kama wanavyopaswa hasa kudumisha uchaji Mungu, haki, na amani, kulingana na sheria njema za kila taifa, ndivyo kwa kusudi hilo wanaweza kwa halali, sasa chini ya Agano Jipya, kupigana vita kwa tukio la haki na la lazima.2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasion.

3. Hakimu wa kiraia hapaswi kujitwalia usimamizi wa Neno na Sakramenti, wala nguvu ya funguo za ufalme wa mbinguni: hata hivyo ana mamlaka, na ni wajibu wake kuhakikisha kwamba umoja na amani vinadumishwa katika Kanisa, kwamba kweli ya Mungu inahifadhiwa safi na kamili, kwamba makufuru yote na uzushi vinakandamizwa, ufisadi wote na matumizi mabaya katika ibada na nidhamu yanazuiwa au kurekebishwa, na maagizo yote ya Mungu yanaanzishwa ipasavyo, kutolewa, na kushikwa. Kwa kutimiza hayo vizuri zaidi ana uwezo wa kuitisha sinodi, kuwapo katika hizo, na kutoa masharti ili yote yanayofanyika humo yawe kulingana na nia ya Mungu.3. The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.

4. Ni wajibu wa watu kuwaombea mahakimu, kuwaheshimu watu wao, kuwalipa kodi na madeni mengine, kutii amri zao halali, na kuwa chini ya mamlaka yao, kwa ajili ya dhamiri. Kukosa imani au tofauti ya dini hakubatilishi mamlaka ya haki na halali ya hakimu, wala hakuwaachilii watu kutoka katika utii wao unaostahili kwake: ambao watu wa kikanisa hawaondolewi; sembuse Papa kuwa na nguvu yoyote au mamlaka juu yao katika utawala wao, au juu ya mtu yeyote kati ya watu wao; na hasa hana mamlaka yoyote ya kuwanyang’anya utawala wao au maisha yao, ikiwa atawahukumu kuwa wazushi, au kwa kisingizio kingine chochote.4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity or difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him: from which ecclesiastical persons are not exempted; much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

### Sura ya 24. Juu ya Ndoa na TalakaChapter 24. Of Marriage and Divorce

1. Ndoa ni kati ya mwanamume mmoja na mwanamke mmoja: wala si halali kwa mwanamume yeyote kuwa na mke zaidi ya mmoja, wala kwa mwanamke yeyote kuwa na mume zaidi ya mmoja kwa wakati mmoja.1. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.

2. Ndoa iliwekwa kwa msaada wa pamoja wa mume na mke; kwa kuongezeka kwa wanadamu kwa watoto halali, na kwa Kanisa kwa uzao mtakatifu; na kwa kuzuia uchafu.2. Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and for preventing of uncleanness.

3. Ni halali kwa watu wa aina zote kuoana walio na uwezo wa kutoa kibali chao kwa busara. Hata hivyo ni wajibu wa Wakristo kuoa na kuolewa tu katika Bwana. Na kwa hiyo, wale wanaokiri dini ya kweli iliyorekebishwa hawapaswi kuoana na wasioamini, Wapapa, au waabudu sanamu wengine: wala wale walio wacha Mungu wasifungwe nira isiyo sawa, kwa kuoana na wale wanaojulikana wazi kuwa waovu katika maisha yao, au wanaoshikilia uzushi unaoleta hukumu.3. It is lawful for all sorts of people to marry who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore, such as profess the true reformed religion should not marry with infidels, Papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.

4. Ndoa haipaswi kuwa ndani ya viwango vya ujamaa wa damu au wa ndoa vilivyokatazwa katika Neno; wala ndoa kama hizo za zinaa ya maharimu haziwezi kamwe kufanywa halali kwa sheria yoyote ya mwanadamu, au kwa kibali cha pande hizo, hata watu hao waishi pamoja kama mume na mke. Mwanamume hawezi kuoa ndugu yeyote wa mke wake aliye karibu zaidi kwa damu kuliko anayoweza kuoa kati ya ndugu zake mwenyewe, wala mwanamke ndugu yeyote wa mumewe aliye karibu zaidi kwa damu kuliko kati ya ndugu zake mwenyewe.4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife. The man may not marry any of his wife's kindred nearer in blood than he may of his own, nor the woman of her husband's kindred nearer in blood than of her own.

5. Uzinzi au uasherati, uliotendwa baada ya ahadi ya ndoa, ukigunduliwa kabla ya ndoa, humpa upande usio na hatia sababu ya haki ya kuvunja ahadi hiyo. Katika kisa cha uzinzi baada ya ndoa, ni halali kwa upande usio na hatia kudai talaka, na baada ya talaka kuoa mwingine, kana kwamba upande uliokosa amekufa.5. Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce, and after the divorce to marry another, as if the offending party were dead.

6. Ingawa ufisadi wa mwanadamu ni wa kupenda kutafuta hoja za kutenganisha isivyofaa wale ambao Mungu amewaunganisha katika ndoa; hata hivyo hakuna ila uzinzi, au kuachwa kwa makusudi kusikoweza kurekebishwa kwa njia yoyote na Kanisa au hakimu wa kiraia, ambacho ni sababu ya kutosha ya kuvunja kifungo cha ndoa; ambamo utaratibu wa hadharani na wa kiungwana unapaswa kufuatwa; na watu wahusika, wasiachiwe mapenzi yao wenyewe na busara yao katika kesi yao wenyewe.6. Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such wilful desertion as can no way be remedied by the Church or civil magistrate, is cause sufficient of dissolving the bond of marriage; wherein a public and orderly course of proceeding is to be observed; and the persons concerned in it, not left to their own wills and discretion in their own case.

### Sura ya 25. Juu ya KanisaChapter 25. Of the Church

1. Kanisa la ulimwengu wote (katoliki), ambalo halionekani, lina hesabu nzima ya wateule, waliokusanywa, wanaokusanywa, au watakaokusanywa kuwa kitu kimoja, chini ya Kristo kichwa chake; na ni bibi arusi, mwili, utimilifu wake yeye anayejaza vyote katika vyote.1. The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.

2. Kanisa linaloonekana, ambalo pia ni la ulimwengu wote chini ya Injili (haliwekewi mpaka katika taifa moja kama hapo awali chini ya sheria) lina wote, duniani kote, wanaokiri dini ya kweli, na watoto wao; na ni ufalme wa Bwana Yesu Kristo, nyumba na jamaa ya Mungu, ambalo nje yake hakuna uwezekano wa kawaida wa wokovu.2. The visible Church, which is also catholic or universal under the gospel (not confined to one nation as before under the law) consists of all those, throughout the world, that profess the true religion, and of their children; and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

3. Kwa Kanisa hili katoliki linaloonekana Kristo amelipa huduma, maneno ya Mungu, na maagizo ya Mungu, kwa kuwakusanya na kuwakamilisha watakatifu, katika maisha haya, hata mwisho wa ulimwengu: na kwa uwepo wake mwenyewe na Roho wake, kulingana na ahadi yake, huyafanya yawe na nguvu kwa kusudi hilo.3. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.

4. Kanisa hili katoliki limekuwa wakati mwingine linaonekana zaidi, wakati mwingine kidogo zaidi. Na makanisa ya mahali, ambayo ni viungo vyake, ni safi zaidi au kidogo, kulingana na jinsi mafundisho ya Injili yanavyofundishwa na kukumbatiwa, maagizo yanavyotolewa, na ibada ya hadharani inavyofanywa kwa usafi zaidi au kidogo ndani yake.4. This catholic Church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

5. Makanisa safi zaidi chini ya mbingu yako chini ya mchanganyiko na makosa; na mengine yameharibika kiasi cha kuwa si makanisa ya Kristo, bali masinagogi ya Shetani. Hata hivyo, daima kutakuwa na Kanisa duniani la kumwabudu Mungu kulingana na mapenzi yake.5. The purest churches under heaven are subject both to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth to worship God according to his will.

6. Hakuna Kichwa kingine cha Kanisa ila Bwana Yesu Kristo: wala Papa wa Roma hawezi kwa maana yoyote kuwa kichwa chake; bali ni yule Mpinga Kristo, yule mtu wa dhambi na mwana wa upotevu, ajiinuaye katika Kanisa dhidi ya Kristo, na dhidi ya yote yaitwayo Mungu.6. There is no other Head of the Church but the Lord Jesus Christ: nor can the Pope of Rome, in any sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God.

### Sura ya 26. Juu ya Ushirika wa WatakatifuChapter 26. Of the Communion of Saints

1. Watakatifu wote walioungana na Yesu Kristo kichwa chao, kwa Roho wake na kwa imani, wana ushirika naye katika neema zake, mateso, kifo, ufufuo, na utukufu wake: na wakiwa wameungana wao kwa wao katika upendo, wana ushirika katika karama na neema za kila mmoja, na wanalazimika kutimiza wajibu kama huo, wa hadharani na wa faragha, unaoelekea manufaa yao ya pamoja, katika mwanadamu wa ndani na wa nje.1. All saints that are united to Jesus Christ their head, by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: and being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

2. Watakatifu, kwa kukiri kwao, wanafungwa kudumisha ushirika mtakatifu katika ibada ya Mungu, na katika kutimiza huduma nyingine za kiroho zinazoelekea kujengana kwao; pia katika kusaidiana katika mambo ya nje, kulingana na uwezo na mahitaji yao mbalimbali. Ushirika huo, kadiri Mungu anavyotoa nafasi, unapaswa kuenezwa kwa wote, kila mahali, wanaoliitia jina la Bwana Yesu.2. Saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.

3. Ushirika huu ambao watakatifu wanao na Kristo, hauwafanyi kwa njia yoyote kushiriki dutu ya Uungu wake, wala kuwa sawa na Kristo kwa jambo lolote: kuthibitisha lolote kati ya hayo ni kufuru na uchafu wa maneno. Wala ushirika wao wao kwa wao, kama watakatifu, hauondoi wala kuvunja haki au umiliki ambao kila mtu anao katika mali yake na vitu vyake.3. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of his Godhead, or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away or infringe the title or propriety which each man hath in his goods and possessions.

### Sura ya 27. Juu ya SakramentiChapter 27. Of the Sacraments

1. Sakramenti ni ishara takatifu na mihuri ya agano la neema, zilizoanzishwa moja kwa moja na Mungu, kumwonyesha Kristo na faida zake, na kuthibitisha sehemu yetu ndani yake: pamoja na kuweka tofauti inayoonekana kati ya wale walio wa Kanisa na wengine wa ulimwengu; na kuwafunga kwa heshima katika huduma ya Mungu ndani ya Kristo, kulingana na Neno lake.1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and his benefits, and to confirm our interest in him: as also to put a visible difference between those that belong unto the Church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word.

2. Katika kila sakramenti kuna uhusiano wa kiroho au muungano wa kisakramenti, kati ya ishara na kitu kinachoashiriwa; ndiyo sababu majina na matokeo ya kimoja hutajwa kuwa ya kingine.2. There is in every sacrament a spiritual relation or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and the effects of the one are attributed to the other.

3. Neema inayotolewa ndani ya sakramenti au kwa njia yake, zikitumiwa ipasavyo, haitolewi na nguvu yoyote iliyomo ndani yake; wala ufanisi wa sakramenti hautegemei uchaji au nia ya yule anayeitoa, bali kazi ya Roho, na neno la kuanzishwa, ambalo lina, pamoja na agizo linaloidhinisha matumizi yake, ahadi ya faida kwa wanaopokea kwa kustahili.3. The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

4. Kuna sakramenti mbili tu zilizoamriwa na Kristo Bwana wetu katika Injili, yaani Ubatizo na Meza ya Bwana: ambazo hakuna iwezayo kutolewa na mtu ila mhudumu wa Neno aliyewekwa rasmi kihalali.4. There be only two sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any but by a minister of the Word lawfully ordained.

5. Sakramenti za Agano la Kale, kwa kuzingatia mambo ya kiroho yaliyoashiriwa na kutolewa kwayo, zilikuwa, kwa kiini, sawa na zile za Agano Jipya.5. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New.

### Sura ya 28. Juu ya UbatizoChapter 28. Of Baptism

1. Ubatizo ni sakramenti ya Agano Jipya, iliyoamriwa na Yesu Kristo, si tu kwa kumkaribisha kwa heshima mtu anayebatizwa katika Kanisa linaloonekana, bali pia kuwa kwake ishara na muhuri wa agano la neema, wa kupandikizwa kwake ndani ya Kristo, wa kuzaliwa upya, wa msamaha wa dhambi, na wa kujitoa kwake kwa Mungu, kwa Yesu Kristo, kutembea katika upya wa uzima: sakramenti ambayo, kwa uteuzi wa Kristo mwenyewe, inapaswa kuendelea katika Kanisa lake hadi mwisho wa ulimwengu.1. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life: which sacrament is, by Christ's own appointment, to be continued in his Church until the end of the world.

2. Kitu cha nje kitumikacho katika sakramenti hii ni maji, ambayo kwayo mtu anapaswa kubatizwa kwa jina la Baba, na la Mwana, na la Roho Mtakatifu, na mhudumu wa Injili aliyeitwa kwa halali kwa kazi hiyo.2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto.

3. Kumtumbukiza mtu majini si lazima; bali ubatizo hutolewa vizuri kwa kummiminia au kumnyunyizia mtu maji.3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.

4. Si wale tu wanaokiri kwa kweli imani ndani ya Kristo na utii kwake, bali pia watoto wachanga wa mzazi mmoja au wazazi wote wawili waumini wanapaswa kubatizwa.4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptized.

5. Ingawa ni dhambi kubwa kuudharau au kuupuuza utaratibu huu, hata hivyo neema na wokovu hazikuambatanishwa nao kwa namna isiyotengana, hata mtu yeyote asiweze kuzaliwa upya au kuokolewa bila huo, au kwamba wote wanaobatizwa bila shaka wamezaliwa upya.5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated.

6. Ufanisi wa ubatizo haufungwi na wakati ule unaotolewa; hata hivyo, kwa matumizi sahihi ya utaratibu huu neema iliyoahidiwa haitolewi tu, bali inaonyeshwa kwa kweli na kutolewa na Roho Mtakatifu, kwa wale (wawe watu wazima au watoto wachanga) ambao neema hiyo inawahusu, kulingana na shauri la mapenzi ya Mungu mwenyewe, wakati wake aliouweka.6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.

7. Sakramenti ya ubatizo inapaswa kutolewa mara moja tu kwa mtu yeyote.7. The sacrament of baptism is but once to be administered to any person.

### Sura ya 29. Juu ya Meza ya BwanaChapter 29. Of the Lord's Supper

1. Bwana wetu Yesu, usiku ule aliosalitiwa, alianzisha sakramenti ya mwili wake na damu yake, inayoitwa Meza ya Bwana, ishikwe katika Kanisa lake, hata mwisho wa ulimwengu; kwa ukumbusho wa daima wa dhabihu ya nafsi yake katika kifo chake, kutia muhuri faida zake zote kwa waumini wa kweli, lishe yao ya kiroho na ukuaji wao ndani yake, kujifunga kwao zaidi katika wajibu wote wanaomdai na kwa ajili ya wajibu huo; na kuwa kifungo na rehani ya ushirika wao naye, na wao kwa wao, kama viungo vya mwili wake wa kifumbo.1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his Church, unto the end of the world; for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

2. Katika sakramenti hii Kristo hatolewi kwa Baba yake, wala hakuna dhabihu yoyote ya kweli inayotolewa kwa msamaha wa dhambi za walio hai au wafu, bali ukumbusho tu wa ile sadaka moja ya nafsi yake, kwa nafsi yake, juu ya msalaba, mara moja tu kwa wakati wote, na sadaka ya kiroho ya sifa zote zinazowezekana kwa Mungu kwa ajili hiyo; hivyo kwamba dhabihu ya Kipapa ya misa, kama wanavyoiita, ni kosa baya mno la kumdhulumu Kristo, na dhabihu yake ya pekee, upatanisho wa pekee kwa dhambi zote za wateule.2. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass, as they call it, is most abominably injurious to Christ's one only sacrifice, the alone propitiation for all the sins of the elect.

3. Bwana Yesu, katika agizo hili, amewaweka wahudumu wake kulitangaza neno lake la kuanzisha kwa watu, kuomba, na kubariki vipengele vya mkate na divai, na kwa hilo kuvitenga kutoka katika matumizi ya kawaida hadi matumizi matakatifu; na kuuchukua mkate na kuuvunja, kuchukua kikombe, na (wao pia wakishiriki) kuwapa wote wawili washiriki; lakini si kwa wale ambao hawapo wakati huo kanisani.3. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

4. Misa za faragha, au kupokea sakramenti hii na kuhani, au mtu mwingine yeyote, peke yake; vilevile kuwanyima watu kikombe; kuviabudu vipengele, kuviinua, au kuvibeba kuzunguka kwa ajili ya kuabudu, na kuvihifadhi kwa matumizi yoyote ya kidini ya kujifanya; yote ni kinyume cha tabia ya sakramenti hii, na ya agizo la Kristo.4. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.

5. Vipengele vya nje katika sakramenti hii, vilivyotengwa ipasavyo kwa matumizi aliyoyaamuru Kristo, vina uhusiano naye aliyesulubiwa kiasi kwamba, kwa kweli, lakini kwa njia ya kisakramenti tu, wakati mwingine huitwa kwa jina la vitu vinavyoviwakilisha, yaani, mwili na damu ya Kristo; ingawa, kwa dutu na tabia, bado vinabaki kweli, na tu, mkate na divai, kama vilivyokuwa kabla.5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly, and only, bread and wine, as they were before.

6. Fundisho linalodai ubadilishaji wa dutu ya mkate na divai, kuwa dutu ya mwili na damu ya Kristo (linaloitwa kwa kawaida transubstantiation) kwa kutakasishwa na kuhani, au kwa njia nyingine yoyote, linapingana si na Maandiko peke yake, bali hata na akili ya kawaida na busara; linapindua tabia ya sakramenti; na limekuwa, na ni, chanzo cha ushirikina mbalimbali, naam, ibada za sanamu za kutisha.6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense and reason; overthroweth the nature of the sacrament; and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.

7. Wapokeaji wanaostahili, wanaposhiriki kwa nje vipengele vinavyoonekana katika sakramenti hii, basi pia kwa ndani kwa imani, kwa kweli na kwa hakika, lakini si kimwili na kwa mwili, bali kiroho, hupokea na kulishwa na Kristo aliyesulubiwa, na faida zote za kifo chake: mwili na damu ya Kristo wakati huo si kimwili au kiutu ndani ya, pamoja na, au chini ya mkate na divai; hata hivyo vipo kweli, lakini kiroho, kwa imani ya waumini katika agizo hilo, kama vipengele vyenyewe vilivyo kwa hisia zao za nje.7. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are, to their outward senses.

8. Ingawa watu wajinga na waovu hupokea vipengele vya nje katika sakramenti hii, hawapokei kitu kinachoashiriwa nacho; bali kwa kuja kwao humo bila kustahili wana hatia ya mwili na damu ya Bwana, kwa hukumu yao wenyewe. Kwa hiyo watu wote wajinga na wasiomcha Mungu, kama wasivyofaa kufurahia ushirika naye, ndivyo wasivyostahili meza ya Bwana, na hawawezi, bila dhambi kubwa dhidi ya Kristo, wakibaki hivyo, kushiriki siri hizi takatifu, wala kukubaliwa humo.8. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and can not, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.

### Sura ya 30. Juu ya Adhabu za KikanisaChapter 30. Of Church Censures

1. Bwana Yesu, kama mfalme na kichwa cha Kanisa lake, amelipangia humo utawala mikononi mwa viongozi wa Kanisa, tofauti na hakimu wa kiraia.1. The Lord Jesus, as king and head of his Church, hath therein appointed a government in the hand of Church officers, distinct from the civil magistrate.

2. Kwa viongozi hawa funguo za ufalme wa mbinguni zimekabidhiwa, ambazo kwazo wana uwezo, kila mmoja kwa nafasi yake, kushikilia na kuondoa dhambi, kuufungia ufalme huo wasiotubu, kwa Neno na kwa adhabu; na kuufungulia wenye dhambi wanaotubu, kwa huduma ya Injili, na kwa kuwaondolea adhabu, kadiri tukio litakavyohitaji.2. To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the Word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require.

3. Adhabu za kikanisa ni za lazima kwa kuwarudisha na kuwapata ndugu wanaokosa; kwa kuwazuia wengine wasitende makosa kama hayo; kwa kuondoa chachu ile ambayo ingeweza kuambukiza donge zima; kwa kutetea heshima ya Kristo, na ungamo takatifu la Injili; na kwa kuzuia ghadhabu ya Mungu, ambayo ingeweza kwa haki kulishukia Kanisa, kama lingeacha agano lake, na mihuri yake, vinajisiwe na wakosaji wa dhahiri na wakaidi.3. Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from the like offenses; for purging out of that leaven which might infect the whole lump; for vindicating the honor of Christ, and the holy profession of the gospel; and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.

4. Kwa kufikia makusudi haya vizuri zaidi, viongozi wa Kanisa wanapaswa kuendelea kwa maonyo, kusimamishwa kushiriki Meza ya Bwana kwa kitambo, na kwa kutengwa na Kanisa, kulingana na tabia ya kosa na stahili ya mtu.4. For the better attaining of these ends, the officers of the Church are to proceed by admonition, suspension from the Sacrament of the Lord's Supper for a season, and by excommunication from the Church, according to the nature of the crime and demerit of the person.

### Sura ya 31. Juu ya Sinodi na MabarazaChapter 31. Of Synods and Councils

1. Kwa uongozi bora zaidi na kujengwa zaidi kwa Kanisa, lazima kuwe na mikutano ile inayoitwa kwa kawaida sinodi au mabaraza.1. For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils.

2. Kama vile mahakimu wanavyoweza kwa halali kuitisha sinodi ya wahudumu na watu wengine wafaao ili kushauriana nao kuhusu mambo ya dini; ndivyo, ikiwa mahakimu ni adui wa wazi wa Kanisa, wahudumu wa Kristo, wao wenyewe, kwa nguvu ya kazi yao, au wao, pamoja na watu wengine wafaao, kwa kukabidhiwa na makanisa yao, wanaweza kukutana pamoja katika mikutano hiyo.2. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion; so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons, upon delegation from their churches, may meet together in such assemblies.

3. Ni juu ya sinodi na mabaraza, kihuduma, kuamua mabishano ya imani, na kesi za dhamiri; kuweka kanuni na maelekezo ya utaratibu bora wa ibada ya hadharani ya Mungu, na uongozi wa Kanisa lake; kupokea malalamiko katika kesi za usimamizi mbaya, na kuyaamua kwa mamlaka: maamuzi na maazimio ambayo, yakipatana na Neno la Mungu, yanapaswa kupokelewa kwa heshima na kunyenyekea, si kwa sababu ya kupatana kwake na Neno tu, bali pia kwa nguvu ambayo kwayo yanafanywa, kwa kuwa ni agizo la Mungu, lililowekwa kwa hilo katika Neno lake.3. It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in his Word.

4. Sinodi zote au mabaraza yote tangu wakati wa mitume, ya jumla au ya mahali, yanaweza kukosea, na mengi yamekosea; kwa hiyo hayapaswi kufanywa kanuni ya imani au ya mwenendo, bali kutumiwa kama msaada katika yote mawili.4. All synods or councils since the apostles' times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a help in both.

5. Sinodi na mabaraza hayapaswi kushughulikia au kuhitimisha chochote ila kile cha kikanisa: wala hayapaswi kuingilia mambo ya kiraia yanayohusu taifa, isipokuwa kwa njia ya ombi la unyenyekevu katika kesi za pekee; au kwa njia ya ushauri, kwa kuridhisha dhamiri, ikiwa yataombwa hivyo na hakimu wa kiraia.5. Synods and councils are to handle or conclude nothing but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.

### Sura ya 32. Juu ya Hali ya Wanadamu Baada ya Kifo, na Ufufuo wa WafuChapter 32. Of the State of Men after Death, and of the Resurrection of the Dead

1. Miili ya wanadamu, baada ya kifo, hurudi mavumbini, na kuona uharibifu; lakini nafsi zao (ambazo hazifi wala hazilali), zikiwa na kuwapo kusikokufa, mara hurudi kwa Mungu aliyezitoa. Nafsi za wenye haki, zikiisha kukamilishwa katika utakatifu, hupokelewa katika mbingu za juu kabisa, ambako huutazama uso wa Mungu katika nuru na utukufu, zikingojea ukombozi kamili wa miili yao: na nafsi za waovu hutupwa kuzimu, ambako hubaki katika mateso na giza kuu, zikiwekwa kwa hukumu ya siku ile kuu. Mbali na mahali hapa pawili pa nafsi zilizotengwa na miili yao, Maandiko hayakubali pengine.1. The bodies of men, after death, return to dust, and see corruption; but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

2. Siku ya mwisho, wale watakaopatikana wakiwa hai hawatakufa, bali watabadilishwa; na wafu wote watafufuliwa na miili yao ile ile, na si mingine, ingawa na sifa tofauti, ambayo itaunganishwa tena na nafsi zao milele.2. At the last day, such as are found alive shall not die, but be changed; and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

3. Miili ya wasio haki itafufuliwa kwa nguvu ya Kristo, kwa aibu; miili ya wenye haki, kwa Roho wake, kwa heshima, na kufanywa sawa na mwili wake mtukufu.3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body.

### Sura ya 33. Juu ya Hukumu ya MwishoChapter 33. Of the Last Judgment

1. Mungu ameweka siku ambayo ndani yake ataihukumu dunia kwa haki kwa Yesu Kristo, ambaye kwake uwezo wote na hukumu zimetolewa na Baba. Siku hiyo, si malaika waasi tu watakaohukumiwa, bali pia watu wote waliokuwa wakiishi duniani watasimama mbele ya kiti cha hukumu cha Kristo, kutoa hesabu ya mawazo yao, maneno, na matendo; na kupokea kulingana na yale waliyotenda katika mwili, yawe mema au mabaya.1. God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2. Kusudi la Mungu kuiweka siku hii ni kudhihirisha utukufu wa rehema yake katika wokovu wa milele wa wateule; na wa haki yake katika kuhukumiwa kwa waliokataliwa, walio waovu na wasiotii. Kwa maana ndipo wenye haki wataingia uzima wa milele, na kupokea utimilifu ule wa furaha na burudisho litakalotoka katika kuwapo kwa Bwana: lakini waovu, wasiomjua Mungu, na wasioitii Injili ya Yesu Kristo, watatupwa katika mateso ya milele, na kuadhibiwa kwa maangamizi ya milele itokayo katika kuwapo kwa Bwana, na katika utukufu wa uweza wake.2. The end of God's appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect; and of his justice in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy and refreshing which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

3. Kama Kristo anavyotaka tuwe na hakika kabisa kwamba itakuwako siku ya hukumu, ili kuwazuia watu wote na dhambi, na kwa faraja kubwa zaidi ya wacha Mungu katika dhiki zao: ndivyo anavyotaka siku hiyo isijulikane kwa wanadamu, wapate kuvua usalama wote wa kimwili, na kukesha daima, kwa kuwa hawajui saa gani Bwana atakuja; na waweze kuwa tayari daima kusema, Njoo, Bwana Yesu, njoo upesi. Amina.3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.

5. Katekisimu Fupi ya Westminster (1647)5. The Westminster Shorter Catechism (1647)

Mkutano wa Westminster, The Humble Advice of the Assembly of Divines … Concerning a Shorter Catechism (1647), maswali 1–107: tunachopaswa kuamini kuhusu Mungu, wajibu ambao Mungu anatudai (Amri Kumi), njia za neema, na Sala ya Bwana. Chanzo cha msingi; tafsiri zilizomo ni za Mkutano huo.The Westminster Assembly, The Humble Advice of the Assembly of Divines … Concerning a Shorter Catechism (1647), questions 1–107: what we are to believe concerning God, the duty God requires of us (the Ten Commandments), the means of grace, and the Lord’s Prayer. Primary source; the interpretations are the Assembly’s.

Dokezo la CTS: Mkutano ulikamilisha Katekisimu Fupi mwaka 1647 ili kufundisha imani ya Ukiri kwa maswali na majibu mafupi, ikianza na “Kusudi kuu la mwanadamu ni nini?” Kila aya ina swali moja (Sw.) na jibu lake (J.); vifungu vya Maandiko vya ushahidi vimeachwa. “Estate” humaanisha hali; “propriety” humaanisha umiliki; “competent portion” ni sehemu ya kutosha. Katika tafsiri hizi, Amri Kumi na Sala ya Bwana zimetafsiriwa kutoka katika Kiingereza cha Katekisimu yenyewe, si kunukuliwa kutoka toleo fulani la Biblia.CTS note: The Shorter Catechism was finished by the Assembly in 1647 to teach the faith of the Confession in short questions and answers, beginning with “What is the chief end of man?” Each paragraph gives one question (Q.) and its answer (A.); the proof texts are left out. “Estate” means state or condition; “propriety” means ownership; a “competent portion” is a sufficient share. In the translations, the Ten Commandments and the Lord’s Prayer are translated from the Catechism’s own English, not quoted from a particular Bible version.

Sw. 1. Kusudi kuu la mwanadamu ni nini? J. Kusudi kuu la mwanadamu ni kumtukuza Mungu, na kumfurahia milele.Q. 1. What is the chief end of man? A. Man's chief end is to glorify God, and to enjoy him for ever.

Sw. 2. Mungu ametupa kanuni gani ya kutuongoza jinsi tunavyoweza kumtukuza na kumfurahia? J. Neno la Mungu, lililomo katika Maandiko ya Agano la Kale na Agano Jipya, ndilo kanuni pekee ya kutuongoza jinsi tunavyoweza kumtukuza na kumfurahia.Q. 2. What rule hath God given to direct us how we may glorify and enjoy him? A. The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.

Sw. 3. Maandiko yanafundisha hasa nini? J. Maandiko yanafundisha hasa mwanadamu anapaswa kuamini nini kuhusu Mungu, na wajibu gani Mungu anamdai mwanadamu.Q. 3. What do the Scriptures principally teach? A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

Sw. 4. Mungu ni nini? J. Mungu ni Roho, asiye na mpaka, wa milele, na asiyebadilika katika uhai wake, hekima, uweza, utakatifu, haki, wema, na kweli.Q. 4. What is God? A. God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.

Sw. 5. Je, yupo Mungu zaidi ya mmoja? J. Yuko Mungu mmoja tu, aliye hai na wa kweli.Q. 5. Are there more Gods than one? A. There is but one only, the living and true God.

Sw. 6. Katika Uungu kuna nafsi ngapi? J. Katika Uungu kuna nafsi tatu: Baba, Mwana, na Roho Mtakatifu; na hao watatu ni Mungu mmoja, wa dutu moja, sawa katika uweza na utukufu.Q. 6. How many persons are there in the Godhead? A. There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.

Sw. 7. Maazimio ya Mungu ni nini? J. Maazimio ya Mungu ni kusudi lake la milele, kulingana na shauri la mapenzi yake, ambalo kwalo, kwa utukufu wake mwenyewe, ameagiza tangu awali kila kitakachotokea.Q. 7. What are the decrees of God? A. The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.

Sw. 8. Mungu hutekelezaje maazimio yake? J. Mungu hutekeleza maazimio yake katika kazi za uumbaji na majaliwa.Q. 8. How doth God execute his decrees? A. God executeth his decrees in the works of creation and providence.

Sw. 9. Kazi ya uumbaji ni nini? J. Kazi ya uumbaji ni Mungu kufanya vitu vyote kutoka kwa kitu kisichokuwapo, kwa neno la uweza wake, katika muda wa siku sita, na vyote vilikuwa vyema sana.Q. 9. What is the work of creation? A. The work of creation is, God's making all things of nothing, by the word of his power, in the space of six days, and all very good.

Sw. 10. Mungu alimwumbaje mwanadamu? J. Mungu alimwumba mwanadamu mwanamume na mwanamke, kwa mfano wake mwenyewe, katika maarifa, haki, na utakatifu, akiwa na mamlaka juu ya viumbe.Q. 10. How did God create man? A. God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.

Sw. 11. Kazi za majaliwa za Mungu ni zipi? J. Kazi za majaliwa za Mungu ni kuvitunza na kuvitawala viumbe vyake vyote, na matendo yao yote, kwa utakatifu mkuu, hekima, na uweza.Q. 11. What are God's works of providence? A. God's works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.

Sw. 12. Mungu alifanya tendo gani la pekee la majaliwa kwa mwanadamu katika hali aliyoumbwa nayo? J. Mungu alipokwisha kumwumba mwanadamu, aliingia naye katika agano la uzima, kwa sharti la utii kamili; akimkataza kula matunda ya mti wa ujuzi wa mema na mabaya, kwa adhabu ya kifo.Q. 12. What special act of providence did God exercise toward man in the estate wherein he was created? A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.

Sw. 13. Je, wazazi wetu wa kwanza waliendelea katika hali waliyoumbwa nayo? J. Wazazi wetu wa kwanza, wakiachwa katika uhuru wa mapenzi yao wenyewe, walianguka kutoka katika hali waliyoumbwa nayo, kwa kumtenda Mungu dhambi.Q. 13. Did our first parents continue in the estate wherein they were created? A. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

Sw. 14. Dhambi ni nini? J. Dhambi ni kutokupatana kwa namna yoyote na sheria ya Mungu, au kuivunja.Q. 14. What is sin? A. Sin is any want of conformity unto, or transgression of, the law of God.

Sw. 15. Dhambi iliyowaangusha wazazi wetu wa kwanza kutoka katika hali waliyoumbwa nayo ilikuwa ipi? J. Dhambi iliyowaangusha wazazi wetu wa kwanza kutoka katika hali waliyoumbwa nayo ilikuwa kula kwao tunda lililokatazwa.Q. 15. What was the sin whereby our first parents fell from the estate wherein they were created? A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.

Sw. 16. Je, wanadamu wote walianguka katika kosa la kwanza la Adamu? J. Kwa kuwa agano lilifanywa na Adamu, si kwa ajili yake mwenyewe tu, bali kwa ajili ya wazao wake; wanadamu wote, wanaotokana naye kwa uzazi wa kawaida, walitenda dhambi ndani yake, na kuanguka pamoja naye, katika kosa lake la kwanza.Q. 16. Did all mankind fall in Adam's first transgression? A. The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.

Sw. 17. Anguko lilileta wanadamu katika hali gani? J. Anguko liliwaleta wanadamu katika hali ya dhambi na mateso.Q. 17. Into what estate did the fall bring mankind? A. The fall brought mankind into an estate of sin and misery.

Sw. 18. Uovu wa hali ile aliyoanguka mwanadamu umo katika nini? J. Uovu wa hali ile aliyoanguka mwanadamu umo katika hatia ya dhambi ya kwanza ya Adamu, kukosekana kwa haki ya asili, na uharibifu wa tabia yake yote, ambao huitwa kwa kawaida dhambi ya asili; pamoja na makosa yote ya vitendo yatokayo humo.Q. 18. Wherein consists the sinfulness of that estate whereinto man fell? A. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.

Sw. 19. Mateso ya hali ile aliyoanguka mwanadamu ni yapi? J. Wanadamu wote kwa anguko lao walipoteza ushirika na Mungu, wako chini ya ghadhabu yake na laana yake, na hivyo wamewekwa chini ya mateso yote katika maisha haya, kifo chenyewe, na maumivu ya kuzimu milele.Q. 19. What is the misery of that estate whereinto man fell? A. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.

Sw. 20. Je, Mungu aliwaacha wanadamu wote waangamie katika hali ya dhambi na mateso? J. Mungu, kwa radhi yake njema tu, tangu milele aliwateua baadhi kwa uzima wa milele, na akaingia katika agano la neema, kuwaokoa kutoka katika hali ya dhambi na mateso, na kuwaleta katika hali ya wokovu kwa njia ya Mkombozi.Q. 20. Did God leave all mankind to perish in the estate of sin and misery? A. God having, out of his mere good pleasure, from all eternity, elected some to everlasting life did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.

Sw. 21. Mkombozi wa wateule wa Mungu ni nani? J. Mkombozi pekee wa wateule wa Mungu ni Bwana Yesu Kristo, ambaye, akiwa Mwana wa Mungu wa milele, alikuwa mwanadamu na hivyo alikuwa, na anaendelea kuwa, Mungu na mwanadamu katika asili mbili tofauti, na nafsi moja, milele.Q. 21. Who is the Redeemer of God's elect? A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.

Sw. 22. Kristo, akiwa Mwana wa Mungu, alikuwaje mwanadamu? J. Kristo, Mwana wa Mungu, alikuwa mwanadamu kwa kujitwalia mwili wa kweli, na nafsi yenye akili, akichukuliwa mimba kwa nguvu ya Roho Mtakatifu, katika tumbo la bikira Maria, na kuzaliwa naye bila dhambi.Q. 22. How did Christ, being the Son of God, become man? A. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her yet without sin.

Sw. 23. Kristo hutekeleza kazi gani kama Mkombozi wetu? J. Kristo, kama Mkombozi wetu, hutekeleza kazi za nabii, za kuhani, na za mfalme, katika hali yake ya kujishusha na ya kuinuliwa.Q. 23. What offices doth Christ execute as our Redeemer? A. Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.

Sw. 24. Kristo hutekelezaje kazi ya nabii? J. Kristo hutekeleza kazi ya nabii kwa kutufunulia, kwa Neno lake na Roho wake, mapenzi ya Mungu kwa wokovu wetu.Q. 24. How doth Christ execute the office of a prophet? A. Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.

Sw. 25. Kristo hutekelezaje kazi ya kuhani? J. Kristo hutekeleza kazi ya kuhani kwa kujitoa mara moja kuwa dhabihu ili kuridhisha haki ya Mungu, na kutupatanisha na Mungu; na kwa kutuombea daima.Q. 25. How doth Christ execute the office of a priest? A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.

Sw. 26. Kristo hutekelezaje kazi ya mfalme? J. Kristo hutekeleza kazi ya mfalme kwa kututiisha kwake, kututawala na kututetea, na kuwazuia na kuwashinda adui zake na zetu.Q. 26. How doth Christ execute the office of a king? A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Sw. 27. Kujishusha kwa Kristo kulikuwa na nini? J. Kujishusha kwa Kristo kulikuwa katika kuzaliwa kwake, tena katika hali ya unyonge, kufanywa chini ya sheria, kustahimili mateso ya maisha haya, ghadhabu ya Mungu, na kifo cha laana cha msalaba; kuzikwa, na kubaki chini ya nguvu ya mauti kwa kitambo.Q. 27. Wherein did Christ's humiliation consist? A. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

Sw. 28. Kuinuliwa kwa Kristo kuna nini? J. Kuinuliwa kwa Kristo kunakuwa katika kufufuka kwake kutoka kwa wafu siku ya tatu, kupaa mbinguni, kuketi mkono wa kuume wa Mungu Baba, na kuja kuuhukumu ulimwengu siku ya mwisho.Q. 28. Wherein consisteth Christ's exaltation? A. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

Sw. 29. Tunafanywaje washiriki wa ukombozi uliopatikana na Kristo? J. Tunafanywa washiriki wa ukombozi uliopatikana na Kristo kwa kutumiwa kwake kwa nguvu kwetu na Roho wake Mtakatifu.Q. 29. How are we made partakers of the redemption purchased by Christ? A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

Sw. 30. Roho hutumiaje kwetu ukombozi uliopatikana na Kristo? J. Roho hutumia kwetu ukombozi uliopatikana na Kristo kwa kufanya kazi ya imani ndani yetu, na kwa hilo kutuunganisha na Kristo katika wito wetu wenye nguvu.Q. 30. How doth the Spirit apply to us the redemption purchased by Christ? A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Sw. 31. Wito wenye nguvu ni nini? J. Wito wenye nguvu ni kazi ya Roho wa Mungu, ambayo kwayo, akitutia hatiani juu ya dhambi na mateso yetu, akiangaza akili zetu katika kumjua Kristo, na kuzifanya mapenzi yetu upya, hutushawishi na kutuwezesha kumkumbatia Yesu Kristo, anayetolewa kwetu bure katika Injili.Q. 31. What is effectual calling? A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Sw. 32. Wale walioitwa kwa nguvu hushiriki faida gani katika maisha haya? J. Wale walioitwa kwa nguvu hushiriki katika maisha haya kuhesabiwa haki, kuasiliwa, na utakaso, na faida mbalimbali ambazo katika maisha haya huambatana nazo au hutiririka kutoka kwazo.Q. 32. What benefits do they that are effectually called partake of in this life? A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.

Sw. 33. Kuhesabiwa haki ni nini? J. Kuhesabiwa haki ni tendo la neema ya bure ya Mungu, ambalo kwalo anatusamehe dhambi zetu zote, na kutukubali kuwa wenye haki machoni pake, kwa ajili ya haki ya Kristo peke yake tuliyohesabiwa, na kuipokea kwa imani peke yake.Q. 33. What is justification? A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

Sw. 34. Kuasiliwa ni nini? J. Kuasiliwa ni tendo la neema ya bure ya Mungu, ambalo kwalo tunapokelewa katika hesabu, na kuwa na haki ya fursa zote, za wana wa Mungu.Q. 34. What is adoption? A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.

Sw. 35. Utakaso ni nini? J. Utakaso ni kazi ya neema ya bure ya Mungu, ambayo kwayo tunafanywa upya katika mtu mzima kwa mfano wa Mungu, na kuwezeshwa zaidi na zaidi kufa kwa dhambi, na kuishi kwa haki.Q. 35. What is sanctification? A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

Sw. 36. Faida zipi katika maisha haya huambatana au hutiririka kutoka katika kuhesabiwa haki, kuasiliwa, na utakaso? J. Faida zinazoambatana au kutiririka katika maisha haya kutoka katika kuhesabiwa haki, kuasiliwa, na utakaso ni: uhakika wa upendo wa Mungu, amani ya dhamiri, furaha katika Roho Mtakatifu, kuongezeka kwa neema, na kuvumilia ndani yake hadi mwisho.Q. 36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.

Sw. 37. Waumini hupokea faida gani kutoka kwa Kristo wakati wa kifo? J. Nafsi za waumini wakati wa kifo chao hukamilishwa katika utakatifu, na mara huingia katika utukufu; na miili yao, ikiwa bado imeungana na Kristo, hupumzika makaburini hadi ufufuo.Q. 37. What benefits do believers receive from Christ at death? A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.

Sw. 38. Waumini hupokea faida gani kutoka kwa Kristo wakati wa ufufuo? J. Wakati wa ufufuo, waumini wakifufuliwa katika utukufu, watakiriwa hadharani na kuachiliwa huru katika siku ya hukumu, na kufanywa wenye baraka kamili katika kumfurahia Mungu kikamilifu hata milele yote.Q. 38. What benefits do believers receive from Christ at the resurrection? A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.

Sw. 39. Wajibu ambao Mungu anamdai mwanadamu ni upi? J. Wajibu ambao Mungu anamdai mwanadamu ni kutii mapenzi yake yaliyofunuliwa.Q. 39. What is the duty which God requireth of man? A. The duty which God requireth of man, is obedience to his revealed will.

Sw. 40. Mungu alimfunulia mwanadamu mwanzoni nini kuwa kanuni ya utii wake? J. Kanuni ambayo Mungu alimfunulia mwanadamu mwanzoni kwa utii wake ilikuwa sheria ya kimaadili.Q. 40. What did God at first reveal to man for the rule of his obedience? A. The rule which God at first revealed to man for his obedience, was the moral law.

Sw. 41. Sheria ya kimaadili imejumlishwa kwa kifupi wapi? J. Sheria ya kimaadili imejumlishwa kwa kifupi katika amri kumi.Q. 41. Wherein is the moral law summarily comprehended? A. The moral law is summarily comprehended in the ten commandments.

Sw. 42. Muhtasari wa amri kumi ni nini? J. Muhtasari wa amri kumi ni, Kumpenda Bwana Mungu wetu kwa moyo wetu wote, kwa roho yetu yote, kwa nguvu zetu zote, na kwa akili zetu zote; na jirani yetu kama nafsi zetu.Q. 42. What is the sum of the ten commandments? A. The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.

Sw. 43. Utangulizi wa amri kumi ni upi? J. Utangulizi wa amri kumi ni maneno haya, Mimi ndimi Bwana, Mungu wako, niliyekutoa katika nchi ya Misri, katika nyumba ya utumwa.Q. 43. What is the preface to the ten commandments? A. The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Sw. 44. Utangulizi wa amri kumi hutufundisha nini? J. Utangulizi wa amri kumi hutufundisha kwamba kwa kuwa Mungu ni Bwana, na Mungu wetu, na Mkombozi, kwa hiyo tunalazimika kuzishika amri zake zote.Q. 44. What doth the preface to the ten commandments teach us? A. The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.

Sw. 45. Amri ya kwanza ni ipi? J. Amri ya kwanza ni, Usiwe na miungu mingine ila mimi.Q. 45. Which is the first commandment? A. The first commandment is, Thou shalt have no other gods before me.

Sw. 46. Amri ya kwanza inataka nini? J. Amri ya kwanza inatutaka tumjue na kumkiri Mungu kuwa Mungu wa kweli peke yake, na Mungu wetu; na kumwabudu na kumtukuza ipasavyo.Q. 46. What is required in the first commandment? A. The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.

Sw. 47. Amri ya kwanza inakataza nini? J. Amri ya kwanza inakataza kumkana, au kutomwabudu na kutomtukuza Mungu wa kweli kuwa Mungu, na Mungu wetu; na kumpa mwingine ibada na utukufu ule unaostahili yeye peke yake.Q. 47. What is forbidden in the first commandment? A. The first commandment forbiddeth the denying, or not worshipping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.

Sw. 48. Maneno haya, “ila mimi,” katika amri ya kwanza yanatufundisha nini hasa? J. Maneno haya, ila mimi, katika amri ya kwanza yanatufundisha kwamba Mungu, anayeona yote, hutambua, na hukasirika sana, kwa dhambi ya kuwa na mungu mwingine yeyote.Q. 48. What are we specially taught by these words, 'before me', in the first commandment? A. These words, before me, in the first commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.

Sw. 49. Amri ya pili ni ipi? J. Amri ya pili ni, Usijifanyie sanamu ya kuchonga, wala mfano wa kitu chochote kilicho juu mbinguni, wala kilicho chini duniani, wala kilicho majini chini ya dunia: usivisujudie, wala usivitumikie: kwa maana mimi, Bwana, Mungu wako, ni Mungu mwenye wivu, nawapatiliza wana maovu ya baba zao hata kizazi cha tatu na cha nne cha wanaonichukia; nami nawaonyesha rehema maelfu ya wale wanaonipenda na kuzishika amri zangu.Q. 49. Which is the second commandment? A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thy self to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.

Sw. 50. Amri ya pili inataka nini? J. Amri ya pili inataka kupokea, kushika, na kuhifadhi safi na kamili, ibada zote za kidini na maagizo yote ambayo Mungu ameyaweka katika Neno lake.Q. 50. What is required in the second commandment? A. The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word.

Sw. 51. Amri ya pili inakataza nini? J. Amri ya pili inakataza kumwabudu Mungu kwa sanamu, au kwa njia nyingine yoyote isiyowekwa katika Neno lake.Q. 51. What is forbidden in the second commandment? A. The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in his Word.

Sw. 52. Sababu zilizoambatanishwa na amri ya pili ni zipi? J. Sababu zilizoambatanishwa na amri ya pili ni ukuu wa Mungu juu yetu, umiliki wake ndani yetu, na wivu alio nao kwa ibada yake mwenyewe.Q. 52. What are the reasons annexed to the second commandment? A. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship.

Sw. 53. Amri ya tatu ni ipi? J. Amri ya tatu ni, Usilitaje bure jina la Bwana, Mungu wako; kwa maana Bwana hatamhesabia kuwa hana hatia mtu alitajaye jina lake bure.Q. 53. Which is the third commandment? A. The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

Sw. 54. Amri ya tatu inataka nini? J. Amri ya tatu inataka matumizi matakatifu na ya heshima ya majina ya Mungu, vyeo vyake, sifa zake, maagizo yake, Neno lake, na kazi zake.Q. 54. What is required in the third commandment? A. The third commandment requireth the holy and reverend use of God's names, titles, attributes, ordinances, Word, and works.

Sw. 55. Amri ya tatu inakataza nini? J. Amri ya tatu inakataza kulinajisi au kulitumia vibaya kila kitu ambacho kwacho Mungu hujijulisha.Q. 55. What is forbidden in the third commandment? A. The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.

Sw. 56. Sababu iliyoambatanishwa na amri ya tatu ni ipi? J. Sababu iliyoambatanishwa na amri ya tatu ni kwamba ingawa wavunjaji wa amri hii wanaweza kuepuka adhabu kutoka kwa wanadamu, hata hivyo Bwana, Mungu wetu, hatawaacha waiepuke hukumu yake ya haki.Q. 56. What is the reason annexed to the third commandment? A. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.

Sw. 57. Amri ya nne ni ipi? J. Amri ya nne ni, Ikumbuke siku ya sabato, uitakase. Siku sita fanya kazi, ukamilishe shughuli zako zote; lakini siku ya saba ni sabato ya Bwana, Mungu wako: siku hiyo usifanye kazi yoyote, wewe, wala mwanao, wala binti yako, wala mtumishi wako wa kiume, wala mtumishi wako wa kike, wala mnyama wako, wala mgeni aliye ndani ya malango yako. Kwa maana kwa siku sita Bwana alifanya mbingu na nchi, na bahari, na vyote vilivyomo, akapumzika siku ya saba; kwa hiyo Bwana aliibariki siku ya sabato, akaitakasa.Q. 57. Which is the fourth commandment? A. The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.

Sw. 58. Amri ya nne inataka nini? J. Amri ya nne inataka kuzitakasa kwa Mungu nyakati zile zilizowekwa alivyoziweka katika Neno lake; hasa siku moja nzima katika saba, iwe sabato takatifu kwake.Q. 58. What is required in the fourth commandment? A. The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy sabbath to himself.

Sw. 59. Mungu ameweka siku ipi kati ya saba kuwa sabato ya kila juma? J. Tangu mwanzo wa ulimwengu hadi ufufuo wa Kristo, Mungu aliweka siku ya saba ya juma kuwa sabato ya kila juma; na tangu hapo siku ya kwanza ya juma, iendelee hadi mwisho wa ulimwengu, ambayo ndiyo sabato ya Kikristo.Q. 59. Which day of the seven hath God appointed to be the weekly sabbath? A. From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.

Sw. 60. Sabato inapaswa kutakaswaje? J. Sabato inapaswa kutakaswa kwa kupumzika kitakatifu siku hiyo yote, hata kutoka katika shughuli za kidunia na burudani zilizo halali siku nyingine; na kutumia wakati wote katika mazoezi ya hadharani na ya faragha ya ibada ya Mungu, isipokuwa kiasi kinachotumika katika kazi za lazima na za rehema.Q. 60. How is the sabbath to be sanctified? A. The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.

Sw. 61. Amri ya nne inakataza nini? J. Amri ya nne inakataza kuacha au kutimiza kwa uzembe wajibu unaotakiwa, na kuinajisi siku kwa uvivu, au kufanya yaliyo ya dhambi yenyewe, au kwa mawazo, maneno, au kazi zisizo za lazima kuhusu shughuli zetu za kidunia au burudani.Q. 61. What is forbidden in the fourth commandment? A. The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations.

Sw. 62. Sababu zilizoambatanishwa na amri ya nne ni zipi? J. Sababu zilizoambatanishwa na amri ya nne ni kwamba Mungu hutuachia siku sita za juma kwa shughuli zetu wenyewe, kudai kwake umiliki wa pekee katika ya saba, mfano wake mwenyewe, na kuibariki kwake siku ya sabato.Q. 62. What are the reasons annexed to the fourth commandment? A. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.

Sw. 63. Amri ya tano ni ipi? J. Amri ya tano ni, Waheshimu baba yako na mama yako; siku zako zipate kuwa nyingi katika nchi akupayo Bwana, Mungu wako.Q. 63. Which is the fifth commandment? A. The fifth commandment is, Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

Sw. 64. Amri ya tano inataka nini? J. Amri ya tano inataka kuhifadhi heshima, na kutimiza wajibu, unaomhusu kila mtu katika nafasi zao na uhusiano wao mbalimbali, kama walio juu, walio chini, au walio sawa.Q. 64. What is required in the fifth commandment? A. The fifth commandment requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.

Sw. 65. Amri ya tano inakataza nini? J. Amri ya tano inakataza kupuuza, au kufanya lolote kinyume cha, heshima na wajibu unaomhusu kila mtu katika nafasi zao na uhusiano wao mbalimbali.Q. 65. What is forbidden in the fifth commandment? A. The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to everyone in their several places and relations.

Sw. 66. Sababu iliyoambatanishwa na amri ya tano ni ipi? J. Sababu iliyoambatanishwa na amri ya tano ni ahadi ya maisha marefu na ufanisi (kadiri itakavyotumikia utukufu wa Mungu na wema wao wenyewe) kwa wote wanaoishika amri hii.Q. 66. What is the reason annexed to the fifth commandment? A. The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment.

Sw. 67. Amri ya sita ni ipi? J. Amri ya sita ni, Usiue.Q. 67. Which is the sixth commandment? A. The sixth commandment is, Thou shalt not kill.

Sw. 68. Amri ya sita inataka nini? J. Amri ya sita inataka juhudi zote halali za kuhifadhi uhai wetu wenyewe, na uhai wa wengine.Q. 68. What is required in the sixth commandment? A. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others.

Sw. 69. Amri ya sita inakataza nini? J. Amri ya sita inakataza kuondoa uhai wetu wenyewe, au uhai wa jirani yetu, isivyo haki, au chochote kielekeacho huko.Q. 69. What is forbidden in the sixth commandment? A. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour, unjustly, or whatsoever tendeth thereunto.

Sw. 70. Amri ya saba ni ipi? J. Amri ya saba ni, Usizini.Q. 70. Which is the seventh commandment? A. The seventh commandment is, Thou shalt not commit adultery.

Sw. 71. Amri ya saba inataka nini? J. Amri ya saba inataka kuhifadhi usafi wetu wenyewe na wa jirani yetu, moyoni, katika maneno, na katika mwenendo.Q. 71. What is required in the seventh commandment? A. The seventh commandment requireth the preservation of our own and our neighbour's chastity, in heart, speech, and behavior.

Sw. 72. Amri ya saba inakataza nini? J. Amri ya saba inakataza mawazo yote, maneno yote, na matendo yote yasiyo safi.Q. 72. What is forbidden in the seventh commandment? A. The seventh commandment forbiddeth all unchaste thoughts, words, and actions.

Sw. 73. Amri ya nane ni ipi? J. Amri ya nane ni, Usiibe.Q. 73. Which is the eighth commandment? A. The eighth commandment is, Thou shalt not steal.

Sw. 74. Amri ya nane inataka nini? J. Amri ya nane inataka kutafuta na kuendeleza kwa njia halali mali na hali ya nje ya sisi wenyewe na ya wengine.Q. 74. What is required in the eighth commandment? A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.

Sw. 75. Amri ya nane inakataza nini? J. Amri ya nane inakataza lolote linalozuia, au linaloweza kuzuia, isivyo haki, mali au hali ya nje yetu wenyewe, au ya jirani yetu.Q. 75. What is forbidden in the eighth commandment? A. The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbour's, wealth or outward estate.

Sw. 76. Amri ya tisa ni ipi? J. Amri ya tisa ni, Usimshuhudie jirani yako uongo.Q. 76. Which is the ninth commandment? A. The ninth commandment is, Thou shalt not bear false witness against thy neighbour.

Sw. 77. Amri ya tisa inataka nini? J. Amri ya tisa inataka kudumisha na kukuza ukweli kati ya mtu na mtu, na jina jema letu wenyewe na la jirani yetu, hasa katika kutoa ushahidi.Q. 77. What is required in the ninth commandment? A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbour's good name, especially in witness bearing.

Sw. 78. Amri ya tisa inakataza nini? J. Amri ya tisa inakataza kila kitu kinachodhuru ukweli, au kinachoumiza jina jema letu wenyewe, au la jirani yetu.Q. 78. What is forbidden in the ninth commandment? A. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbour's, good name.

Sw. 79. Amri ya kumi ni ipi? J. Amri ya kumi ni, Usiitamani nyumba ya jirani yako, usimtamani mke wa jirani yako, wala mtumishi wake wa kiume, wala mtumishi wake wa kike, wala ng’ombe wake, wala punda wake, wala chochote alicho nacho jirani yako.Q. 79. Which is the tenth commandment? A. The tenth commandment is, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour's.

Sw. 80. Amri ya kumi inataka nini? J. Amri ya kumi inataka kuridhika kikamilifu na hali yetu wenyewe, pamoja na moyo ulionyooka na wa upendo kwa jirani yetu, na vyote alivyo navyo.Q. 80. What is required in the tenth commandment? A. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his.

Sw. 81. Amri ya kumi inakataza nini? J. Amri ya kumi inakataza kutoridhika kote na hali yetu wenyewe, kumwonea wivu au kuhuzunika kwa mema ya jirani yetu, na misukumo yote na hisia zisizopimika kwa kitu chochote alicho nacho.Q. 81. What is forbidden in the tenth commandment? A. The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate motions and affections to anything that is his.

Sw. 82. Je, mtu yeyote anaweza kuzishika kikamilifu amri za Mungu? J. Hakuna mwanadamu tu, tangu anguko, awezaye katika maisha haya kuzishika kikamilifu amri za Mungu, bali huzivunja kila siku kwa mawazo, maneno, na matendo.Q. 82. Is any man able perfectly to keep the commandments of God? A. No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed.

Sw. 83. Je, makosa yote ya sheria ni mabaya kwa kiwango kimoja? J. Dhambi nyingine kwa asili yake, na kwa sababu ya mazingira mbalimbali yanayozizidisha, ni mbaya zaidi machoni pa Mungu kuliko nyingine.Q. 83. Are all transgressions of the law equally heinous? A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Sw. 84. Kila dhambi inastahili nini? J. Kila dhambi inastahili ghadhabu ya Mungu na laana yake, katika maisha haya na yale yajayo.Q. 84. What doth every sin deserve? A. Every sin deserveth God's wrath and curse, both in this life, and that which is to come.

Sw. 85. Mungu anatudai nini ili tuepuke ghadhabu yake na laana yake tunayostahili kwa dhambi? J. Ili kuepuka ghadhabu na laana ya Mungu tunayostahili kwa dhambi, Mungu anatudai imani katika Yesu Kristo, toba iletayo uzima, pamoja na kutumia kwa bidii njia zote za nje ambazo kwazo Kristo hutushirikisha faida za ukombozi.Q. 85. What doth God require of us, that we may escape his wrath and curse, due to us for sin? A. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

Sw. 86. Imani katika Yesu Kristo ni nini? J. Imani katika Yesu Kristo ni neema ya wokovu, ambayo kwayo tunampokea na kumtegemea yeye peke yake kwa wokovu, kama anavyotolewa kwetu katika Injili.Q. 86. What is faith in Jesus Christ? A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

Sw. 87. Toba iletayo uzima ni nini? J. Toba iletayo uzima ni neema ya wokovu, ambayo kwayo mwenye dhambi, kutokana na kuhisi kweli dhambi yake, na kufahamu rehema ya Mungu ndani ya Kristo, kwa huzuni na chuki ya dhambi yake, huigeukia na kumrudia Mungu, kwa kusudi kamili la, na jitihada ya, utii mpya.Q. 87. What is repentance unto life? A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience.

Sw. 88. Njia za nje na za kawaida ambazo kwazo Kristo hutushirikisha faida za ukombozi ni zipi? J. Njia za nje na za kawaida ambazo kwazo Kristo hutushirikisha faida za ukombozi ni maagizo yake, hasa Neno, sakramenti, na sala; ambayo yote hufanywa yenye nguvu kwa wateule kwa wokovu.Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption? A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.

Sw. 89. Neno hufanywaje lenye nguvu kwa wokovu? J. Roho wa Mungu hulifanya kusoma, lakini hasa kuhubiri Neno, kuwa njia yenye nguvu ya kuwatia wenye dhambi hatiani na kuwageuza, na kuwajenga katika utakatifu na faraja, kwa imani, hata wokovu.Q. 89. How is the Word made effectual to salvation? A. The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

Sw. 90. Neno linapaswa kusomwa na kusikilizwaje ili liwe lenye nguvu kwa wokovu? J. Ili Neno liwe lenye nguvu kwa wokovu, tunapaswa kulizingatia kwa bidii, maandalizi, na sala; kulipokea kwa imani na upendo, kulihifadhi mioyoni mwetu, na kulitenda katika maisha yetu.Q. 90. How is the Word to be read and heard, that it may become effectual to salvation? A. That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

Sw. 91. Sakramenti huwaje njia zenye nguvu za wokovu? J. Sakramenti huwa njia zenye nguvu za wokovu, si kwa nguvu yoyote iliyomo ndani yake, wala ndani ya yule anayezitoa; bali kwa baraka ya Kristo tu, na kazi ya Roho wake ndani ya wale wanaozipokea kwa imani.Q. 91. How do the sacraments become effectual means of salvation? A. The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them.

Sw. 92. Sakramenti ni nini? J. Sakramenti ni agizo takatifu lililoanzishwa na Kristo; ambamo, kwa ishara zinazohisiwa, Kristo, na faida za agano jipya, huonyeshwa, hutiwa muhuri, na kutumiwa kwa waumini.Q. 92. What is a sacrament? A. A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

Sw. 93. Sakramenti za Agano Jipya ni zipi? J. Sakramenti za Agano Jipya ni Ubatizo, na Meza ya Bwana.Q. 93. Which are the sacraments of the New Testament? A. The sacraments of the New Testament are, Baptism, and the Lord's Supper.

Sw. 94. Ubatizo ni nini? J. Ubatizo ni sakramenti, ambamo kuoshwa kwa maji kwa jina la Baba, na la Mwana, na la Roho Mtakatifu, huashiria na kutia muhuri kupandikizwa kwetu ndani ya Kristo, na kushiriki faida za agano la neema, na kujitoa kwetu kuwa wa Bwana.Q. 94. What is Baptism? A. Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.

Sw. 95. Ubatizo unapaswa kutolewa kwa nani? J. Ubatizo haupaswi kutolewa kwa yeyote aliye nje ya kanisa linaloonekana, hadi akiri imani yake kwa Kristo, na utii kwake; lakini watoto wachanga wa wale walio washiriki wa kanisa linaloonekana wanapaswa kubatizwa.Q. 95. To whom is Baptism to be administered? A. Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.

Sw. 96. Meza ya Bwana ni nini? J. Meza ya Bwana ni sakramenti, ambamo, kwa kutoa na kupokea mkate na divai, kulingana na agizo la Kristo, kifo chake hutangazwa; na wapokeaji wanaostahili, si kwa namna ya mwili na ya kimwili, bali kwa imani, hufanywa washiriki wa mwili wake na damu yake, pamoja na faida zake zote, kwa lishe yao ya kiroho, na ukuaji katika neema.Q. 96. What is the Lord's Supper? A. The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

Sw. 97. Nini kinahitajika ili kuipokea Meza ya Bwana kwa kustahili? J. Inahitajika kwa wale wanaotaka kushiriki Meza ya Bwana kwa kustahili, wajichunguze kuhusu ujuzi wao wa kuutambua mwili wa Bwana, imani yao ya kumlisha, toba yao, upendo wao, na utii wao mpya; wasije, wakija bila kustahili, wakala na kunywa hukumu juu yao wenyewe.Q. 97. What is required for the worthy receiving of the Lord's Supper? A. It is required of them that would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

Sw. 98. Sala ni nini? J. Sala ni kumtolea Mungu tamaa zetu, kwa mambo yanayopatana na mapenzi yake, kwa jina la Kristo, pamoja na kuungama dhambi zetu, na kukiri kwa shukrani rehema zake.Q. 98. What is prayer? A. Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies.

Sw. 99. Mungu ametupa kanuni gani ya kutuongoza katika sala? J. Neno lote la Mungu lina manufaa ya kutuongoza katika sala; lakini kanuni maalumu ya uongozi ni ile namna ya sala aliyowafundisha Kristo wanafunzi wake, inayoitwa kwa kawaida Sala ya Bwana.Q. 99. What rule hath God given for our direction in prayer? A. The whole Word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord's Prayer.

Sw. 100. Utangulizi wa Sala ya Bwana unatufundisha nini? J. Utangulizi wa Sala ya Bwana, ambao ni, Baba yetu uliye mbinguni, unatufundisha kumkaribia Mungu kwa heshima yote takatifu na tumaini, kama watoto kwa baba, awezaye na aliye tayari kutusaidia; na kwamba tuombe pamoja na wengine na kwa ajili ya wengine.Q. 100. What doth the preface of the Lord's Prayer teach us? A. The preface of the Lord's Prayer, which is, Our Father which art in heaven, teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.

Sw. 101. Tunaomba nini katika ombi la kwanza? J. Katika ombi la kwanza, ambalo ni, Jina lako litukuzwe, tunaomba kwamba Mungu atuwezeshe, sisi na wengine, kumtukuza katika yote ambayo kwayo hujijulisha; na kwamba apange vitu vyote kwa utukufu wake mwenyewe.Q. 101. What do we pray for in the first petition? A. In the first petition, which is, Hallowed be thy name, we pray, that God would enable us, and others, to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.

Sw. 102. Tunaomba nini katika ombi la pili? J. Katika ombi la pili, ambalo ni, Ufalme wako ufike, tunaomba kwamba ufalme wa Shetani uharibiwe; na kwamba ufalme wa neema uendelezwe, sisi na wengine tuletwe ndani yake, na kuhifadhiwa ndani yake; na kwamba ufalme wa utukufu ufike haraka.Q. 102. What do we pray for in the second petition? A. In the second petition, which is, Thy kingdom come, we pray, that Satan's kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.

Sw. 103. Tunaomba nini katika ombi la tatu? J. Katika ombi la tatu, ambalo ni, Mapenzi yako yafanyike duniani, kama huko mbinguni, tunaomba kwamba Mungu, kwa neema yake, atufanye tuweze na tuwe radhi kuyajua, kuyatii, na kunyenyekea kwa mapenzi yake katika mambo yote, kama malaika wafanyavyo mbinguni.Q. 103. What do we pray for in the third petition? A. In the third petition, which is, Thy will be done in earth, as it is in heaven, we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.

Sw. 104. Tunaomba nini katika ombi la nne? J. Katika ombi la nne, ambalo ni, Utupe leo riziki yetu ya kila siku, tunaomba kwamba kwa zawadi ya bure ya Mungu tupokee sehemu ya kutosha ya mema ya maisha haya, na kufurahia baraka yake pamoja nayo.Q. 104. What do we pray for in the fourth petition? A. In the fourth petition, which is, Give us this day our daily bread, we pray that of God's free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.

Sw. 105. Tunaomba nini katika ombi la tano? J. Katika ombi la tano, ambalo ni, Utusamehe makosa yetu, kama sisi nasi tunavyowasamehe waliotukosea, tunaomba kwamba Mungu, kwa ajili ya Kristo, atusamehe bure dhambi zetu zote; ambayo tunatiwa moyo zaidi kuiomba, kwa sababu kwa neema yake tunawezeshwa kuwasamehe wengine kutoka moyoni.Q. 105. What do we pray for in the fifth petition? A. In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.

Sw. 106. Tunaomba nini katika ombi la sita? J. Katika ombi la sita, ambalo ni, Usitutie katika kishawishi, lakini utuokoe na yule mwovu, tunaomba kwamba Mungu atuepushe tusijaribiwe kutenda dhambi, au atutegemeze na kutuokoa tunapojaribiwa.Q. 106. What do we pray for in the sixth petition? A. In the sixth petition, which is, And lead us not into temptation, but deliver us from evil, we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

Sw. 107. Hitimisho la Sala ya Bwana linatufundisha nini? J. Hitimisho la Sala ya Bwana, ambalo ni, Kwa maana ufalme ni wako, na nguvu, na utukufu, milele, Amina, linatufundisha kutia moyo wetu katika sala kutoka kwa Mungu peke yake, na katika sala zetu kumsifu, tukimhesabia ufalme, nguvu, na utukufu; na, kama ushuhuda wa tamaa yetu, na uhakika wa kusikilizwa, tunasema, Amina.Q. 107. What doth the conclusion of the Lord's Prayer teach us? A. The conclusion of the Lord's Prayer, which is, For thine is the kingdom, and the power, and the glory, for ever, Amen. teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him; and, in testimony of our desire, and assurance to be heard, we say, Amen.