📘 Calvin kuhusu Neema: Nukuu Teule kutoka Institutes, Kitabu cha III

1. Roho Anayetuunganisha na Kristo, na Imani Anayotupa1. The Spirit Who Unites Us to Christ, and the Faith He Gives

John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; toleo la mwisho la Kilatini, 1559; tafsiri ya Kiingereza ya John Allen, 1813, toleo la Presbyterian Board of Publication; Project Gutenberg #45001), Kitabu cha III, sura ya I, nzima (sehemu za I–IV); sura ya II, sehemu za I, VI–VII, XIV–XVI, XXXIII na XXXVI (sehemu za II–V, VIII–XIII, XVII–XXXII, XXXIV–XXXV na XXXVII–XLIII zimeachwa): Roho Mtakatifu kama kifungo kinachotuunganisha na Kristo, na imani ikifafanuliwa kuwa ni maarifa thabiti na ya hakika ya wema wa Mungu kwetu, yaliyojengwa juu ya ahadi ya bure katika Kristo na kutiwa muhuri na Roho. Chanzo cha msingi; ufafanuzi ni wa mwandishi.John Calvin, Institutes of the Christian Religion (final Latin edition, 1559; English translation by John Allen, 1813, Presbyterian Board of Publication edition; Project Gutenberg #45001), Book III, chapter I, complete (sections I–IV); chapter II, sections I, VI–VII, XIV–XVI, XXXIII and XXXVI (sections II–V, VIII–XIII, XVII–XXXII, XXXIV–XXXV and XXXVII–XLIII omitted): the Holy Spirit as the bond that unites us to Christ, and faith defined as a firm and certain knowledge of God’s kindness toward us, founded on the free promise in Christ and sealed by the Spirit. Primary source; the interpretations are the author’s.

Maelezo ya CTS: Kitabu cha III cha Institutes kinauliza jinsi baraka alizoshinda Kristo zinavyokuwa zetu. Jibu la Calvin ni muungano na Kristo, unaoletwa na Roho Mtakatifu na kupokelewa kwa imani. Ufafanuzi wake wa imani katika sehemu ya VII ni mojawapo ya sentensi zinazonukuliwa mara nyingi zaidi katika theolojia ya Matengenezo: imani si kukubali tu hadithi ya injili, bali ni maarifa ya hakika ya wema wa Mungu kwetu, yanayotegemea ahadi ya bure katika Kristo, yakidhihirishwa akilini na kuthibitishwa moyoni na Roho. “Wanascholastiki” na “shule” ni wanatheolojia wa zama za kati waliofundisha katika vyuo vikuu; “imani isiyo wazi” (implicit faith) maana yake ni kuamini kila kitu ambacho Kanisa linaamini bila kukijua; πληροφορία (“uthibitisho kamili”) ni neno la Kigiriki la Paulo. Calvin pia anakiri kwamba imani ya kweli hupambana na shaka; sehemu zilizoachwa (XVII–XXXII) zinalijadili pambano hilo kwa urefu. Sehemu ya kwanza ya kila sura haina namba, kama katika toleo la Allen. Alama za maelezo ya chini zimeondolewa.CTS note: Book III of the Institutes asks how the benefits Christ won become ours. Calvin’s answer is union with Christ, brought about by the Holy Spirit, and received by faith. His definition of faith in section VII is one of the most quoted sentences in Reformed theology: faith is not bare agreement with the gospel story, but a sure knowledge of God’s kindness toward us, resting on the free promise in Christ, made known to the mind and confirmed in the heart by the Spirit. “The schoolmen” and “the schools” are the medieval scholastic theologians; “implicit faith” means believing whatever the Church believes without knowing it; πληροφορία (“full assurance”) is Paul’s Greek word. Calvin also admits that real faith struggles with doubt; the omitted sections (XVII–XXXII) treat that struggle at length. The first section of each chapter carries no number, as in Allen. Footnote markers have been removed.

Kitabu cha III. Sura ya I. Yale Yanayotangazwa Kuhusu Kristo Yanavyotufaidia kwa Kazi ya Siri ya Roho.Book III. Chapter I. What Is Declared Concerning Christ Rendered Profitable to Us by the Secret Operation of the Spirit.

Sasa tunapaswa kuchunguza jinsi tunavyopata kufurahia baraka zile ambazo Baba amempa Mwanawe wa pekee, si kwa matumizi yake binafsi, bali ili kuwatajirisha maskini na wahitaji. Na kwanza ni lazima kutambua kwamba, maadamu kuna mgawanyiko kati ya Kristo na sisi, yote aliyoteseka na kutimiza kwa wokovu wa wanadamu hayatufai kitu wala hayatusaidii. Ili atupatie sisi alichopokea kutoka kwa Baba yake, hana budi basi kuwa wetu na kukaa ndani yetu. Kwa sababu hiyo anaitwa “Kichwa” chetu, na “mzaliwa wa kwanza kati ya ndugu wengi”; na sisi, kwa upande wetu, tunaambiwa kwamba tumepandikizwa ndani yake na kwamba tumemvaa; kwa maana, kama nilivyokwisha sema, yote aliyo nayo si kitu kwetu, mpaka tuunganishwe naye. Lakini ingawa ni kweli kwamba tunapata hili kwa imani, hata hivyo, kwa kuwa tunaona kwamba ushirika wa Kristo, anaotolewa katika injili, haupokelewi na wote bila ubaguzi, akili yenyewe inatufundisha kwenda mbele zaidi na kuchunguza nguvu ya siri ya Roho, ambayo kwa hiyo tunaingizwa katika kufurahia Kristo na faida zake zote. Nimekwisha kuzungumzia Uungu wa milele na asili ya Roho; sasa na tujiwekee kikomo katika jambo hili hasa: Kristo alikuja kwa maji na damu, ili Roho apate kushuhudia habari zake, kusudi wokovu aliopata usitupotee. Kwa maana kama vile “wako watatu wanaoshuhudia mbinguni, Baba, Neno, na Roho,” vivyo hivyo “wako watatu wanaoshuhudia duniani, Roho, na maji, na damu.” Wala hii si marudio yasiyo na faida ya ushuhuda wa Roho, ambao tunauona umechorwa kama muhuri mioyoni mwetu, hata unatia muhuri utakaso na dhabihu ya Kristo. Ndiyo maana Petro pia anasema kwamba waumini ni “wateule kwa njia ya utakaso wa Roho, hata kutii na kunyunyiziwa damu ya Yesu Kristo.” Fungu hili linatuonyesha kwamba nafsi zetu husafishwa kwa kuoshwa kwa siri na Roho, ili kumwagwa kwa damu ile takatifu kusiwe bure. Kwa sababu hiyo hiyo Paulo, akisema juu ya kutakasika na kuhesabiwa haki, anasema tunapata yote mawili “katika jina la Bwana Yesu, na katika Roho wa Mungu wetu.” Jumla ya yote ni hii: Roho Mtakatifu ndiye kifungo ambacho kwa hicho Kristo anatuunganisha naye kwa ufanisi. Na yale tuliyoyasema katika kitabu kilichotangulia juu ya upako wake yanaelekea kuthibitisha kweli hiyo hiyo.We are now to examine how we obtain the enjoyment of those blessings which the Father has conferred on his only begotten Son, not for his own private use, but to enrich the poor and needy. And first it must be remarked, that as long as there is a separation between Christ and us, all that he suffered and performed for the salvation of mankind is useless and unavailing to us. To communicate to us what he received from his Father, he must, therefore, become ours, and dwell within us. On this account he is called our “Head,” and “the first-born among many brethren;” and we, on the other hand, are said to be “grafted into him,” and to “put him on;” for, as I have observed, whatever he possesses is nothing to us, till we are united to him. But though it be true that we obtain this by faith, yet, since we see that the communication of Christ, offered in the gospel, is not promiscuously embraced by all, reason itself teaches us to proceed further, and to inquire into the secret energy of the Spirit, by which we are introduced to the enjoyment of Christ and all his benefits. I have already treated of the eternal Deity and essence of the Spirit; let us now confine ourselves to this particular point: Christ came thus by water and blood, that the Spirit may testify concerning him, in order that the salvation procured by him may not be lost to us. For as “there are three that bear record in heaven, the Father, the Word, and the Spirit,” so also “there are three on earth, the spirit, the water, and the blood.” Nor is this a useless repetition of the testimony of the Spirit, which we perceive to be engraven like a seal on our hearts, so that it seals the ablution and sacrifice of Christ. For which reason Peter also says, that believers are “elect through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ.” This passage suggests to us, that our souls are purified by the secret ablution of the Spirit, that the effusion of that sacred blood may not be in vain. For the same reason also Paul, when speaking of purification and justification, says, we enjoy both “in the name of the Lord Jesus, and by the Spirit of our God.” The sum of all is this—that the Holy Spirit is the bond by which Christ efficaciously unites us to himself. And what we have advanced in the last book concerning his unction, tends to establish the same truth.

II. Lakini kwa kuthibitisha zaidi jambo hili, ambalo linastahili sana kueleweka, ni lazima tukumbuke kwamba Kristo alijazwa Roho Mtakatifu kwa namna ya pekee, ili atutenge na ulimwengu na kutuingiza katika tumaini la urithi wa milele. Kwa hiyo Roho anaitwa “Roho wa utakatifu”; si kwa sababu tu anatuhuisha na kutushika kwa nguvu ile ya kawaida inayoonekana kwa wanadamu na kwa viumbe vingine vyote, bali kwa sababu yeye ndiye mbegu na shina la uzima wa mbinguni ndani yetu. Kwa hiyo jambo kuu ambalo manabii wanalisisitiza wakiusifu ufalme wa Kristo ni kwamba wakati huo kutakuwa na kumwagwa kwa Roho kwa wingi zaidi. Fungu mashuhuri kuliko yote ni lile la Yoeli: “Nitamimina Roho yangu juu ya wote wenye mwili siku zile.” Kwa maana, ingawa nabii anaonekana kuzipunguza karama za Roho kwa kazi ya unabii, hata hivyo anaashiria kwa mfano kwamba Mungu, kwa kuangaza kwa Roho wake, atawafanya wanafunzi wake wale ambao hapo awali walikuwa wageni kabisa wa mafundisho ya mbinguni. Zaidi ya hayo, kwa kuwa Mungu Baba hutupa Roho wake Mtakatifu kwa ajili ya Mwanawe, na hata hivyo ameweka “utimilifu wote” kwa Mwanawe, ili awe mtumishi na mgawaji wa wema wake mwenyewe, Roho Mtakatifu huitwa wakati mwingine Roho wa Baba, na wakati mwingine Roho wa Mwana. “Ninyi (asema Paulo) hamo katika mwili, bali mmo katika Roho, ikiwa Roho wa Mungu anakaa ndani yenu. Lakini mtu ye yote asipokuwa na Roho wa Kristo, huyo si wake.” Na kutokana na hayo huwapa tumaini la kufanywa upya kabisa, kwa maana “yeye aliyemfufua Kristo kutoka wafu, atayahuisha pia miili yenu iliyo ya kufa, kwa Roho wake anayekaa ndani yenu.” Kwa maana hakuna jambo lisilofaa kumsifu Baba kwa karama zake mwenyewe, ambazo yeye ndiye mwanzilishi wake, na pia kumpa Kristo utukufu huo huo, ambaye karama za Roho zimewekwa kwake ili apewe watu wake. Kwa hiyo anawaalika wote wenye kiu waje kwake na kunywa. Na Paulo anatufundisha kwamba “kila mmoja wetu amepewa neema kwa kadiri ya kipimo cha kipawa cha Kristo.” Na ni lazima kutambua kwamba anaitwa Roho wa Kristo, si kwa sababu tu Neno wa milele wa Mungu ameunganishwa na Roho yule yule kama Baba, bali pia kwa heshima ya tabia yake ya Mpatanishi; kwa maana kama hangejazwa nguvu hii, kuja kwake kwetu kungekuwa bure kabisa. Kwa maana hiyo anaitwa “Adamu wa pili, Bwana kutoka mbinguni, roho yenye kuhuisha”; hapo Paulo analinganisha uzima wa pekee ambao Mwana wa Mungu huwapulizia watu wake, ili wawe pamoja naye, na uzima ule wa kawaida wa mwili ulio sawa kwa waliokataliwa pia. Vivyo hivyo, anapowatakia waaminifu “neema ya Kristo na upendo wa Mungu,” anaongeza pia “ushirika wa Roho,” ambao bila huo hakuwezi kuwa na kufurahia upendeleo wa Baba wala ukarimu wa Kristo. Kama asemavyo mahali pengine pia, “pendo la Mungu limemwagwa ndani ya mioyo yetu kwa Roho Mtakatifu tuliyepewa.”II. But as a further confirmation of this point, which is highly worthy of being understood, we must remember that Christ was endued with the Holy Spirit in a peculiar manner; in order to separate us from the world, and introduce us into the hope of an eternal inheritance. Hence the Spirit is called “the Spirit of holiness;” not only because he animates and supports us by that general power which is displayed in mankind, and in all other creatures, but because he is the seed and root of a heavenly life within us. The principal topic, therefore, dwelt on by the prophets in celebrating the kingdom of Christ, is, that there would then be a more exuberant effusion of the Spirit. The most remarkable passage is that of Joel: “I will pour out my Spirit upon all flesh in those days.” For, though the prophet seems to restrict the gifts of the Spirit to the exercise of the prophetic function, yet he signifies, in a figurative way, that God, by the illumination of his Spirit, will make those his disciples, who before were total strangers to the heavenly doctrine. Besides, as God the Father gives us his Holy Spirit for the sake of his Son, and yet has deposited “all fulness” with his Son, that he might be the minister and dispenser of his own goodness,—the Holy Spirit is sometimes called the Spirit of the Father, and sometimes the Spirit of the Son. “Ye (says Paul) are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his.” And thence he inspires a hope of complete renovation, for “he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.” For there is no absurdity in ascribing to the Father the praise of his own gifts, of which he is the author; and also ascribing the same glory to Christ, with whom the gifts of the Spirit are deposited, to be given to his people. Therefore he invites all who thirst to come to him and drink. And Paul teaches us, that “unto every one of us is given grace according to the measure of the gift of Christ.” And it must be remarked, that he is called the Spirit of Christ, not only because the eternal Word of God is united with the same Spirit as the Father, but also with respect to his character of Mediator; for, if he had not been endued with this power, his advent to us would have been altogether in vain. In which sense he is called “the second Adam, the Lord from heaven, a quickening Spirit;” where Paul compares the peculiar life with which the Son of God inspires his people, that they may be one with him, to that animal life which is equally common to the reprobate. So, where he wishes to the faithful “the grace of Christ, and the love of God,” he adds also “the communion of the Spirit,” without which there can be no enjoyment of the paternal favour of God, or the beneficence of Christ. As he says also in another place, “the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.”

III. Na hapa itafaa kuzingatia majina ambayo kwayo Maandiko yanamtofautisha Roho, yanaposema juu ya mwanzo, maendeleo na ukamilifu wa wokovu wetu. Kwanza, anaitwa “Roho wa kufanywa wana,” kwa sababu anatushuhudia wema wa bure wa Mungu, ambao kwa huo Mungu Baba ametukumbatia katika Mwanawe mpendwa na wa pekee, ili awe Baba kwetu; naye hutuhuisha tuombe kwa ujasiri, na hata hutupa maneno, ili tuweze kulia kwa ujasiri, “Aba, Baba.” Kwa sababu hiyo hiyo, anasemwa kuwa “arabuni” na “muhuri” wa urithi wetu; kwa sababu, wakati sisi tu wasafiri na wageni duniani, na kama watu waliokufa, yeye hutuingizia uzima kutoka mbinguni kiasi kwamba tunakuwa na hakika kwamba wokovu wetu umehifadhiwa salama kwa uaminifu na utunzaji wa Mungu. Kwa hiyo anaitwa pia “uzima,” kwa sababu ya haki. Kwa kuwa kwa mvua zake za siri hutufanya tuzae matunda ya haki, mara nyingi anaitwa “maji”; kama katika Isaya: “Haya, kila aonaye kiu, njoni majini.” Tena: “Nitammwagia maji yeye aliye na kiu, na mafuriko juu ya nchi kavu.” Hili linaafikiana na mwaliko wa Kristo uliokwisha kunukuliwa: “Mtu akiona kiu, na aje kwangu.” Hata hivyo, wakati mwingine hupewa jina hili kwa sababu ya nguvu yake ya kutakasa na kusafisha; kama katika Ezekieli, ambapo Bwana anaahidi kuwanyunyizia watu wake maji safi, ili kuwatakasa na uchafu wao. Kwa sababu anawarudishia uzima na nguvu, na kuwategemeza daima, wale aliowapaka mafuta ya neema yake, ndiyo maana anapata jina la “mafuta ya upako.” Kwa sababu kila siku huiteketeza maovu ya tamaa zetu, na kuziwasha mioyo yetu kwa upendo wa Mungu na kutafuta utauwa,—kwa matokeo hayo anaitwa kwa haki “moto.” Mwisho, anaelezwa kwetu kama “chemchemi,” ambayo kwayo tunapokea utele wote wa utajiri wa mbinguni; na kama “mkono wa Mungu,” ambao kwa huo hutumia uwezo wake; kwa sababu kwa pumzi ya uwezo wake hutupulizia uzima wa Kimungu, hata sasa hatuendeshwi na nafsi zetu wenyewe, bali tunaongozwa kwa kazi yake na ushawishi wake; hivyo kama kuna jema lolote ndani yetu, ni tunda la neema yake, ilhali tabia zetu bila yeye ni giza la akili na ukaidi wa moyo. Kwa kweli, imekwisha kusemwa wazi kwamba mpaka akili zetu zimwelekee Roho, Kristo hubaki bila thamani kwetu; kwa sababu tunamtazama kama kitu cha kutafakari kwa ubaridi kilicho nje yetu, na kwa hiyo mbali sana nasi. Lakini tunajua kwamba hamfaidii mtu ye yote ila wale wanaomwona kuwa “kichwa” chao na “kaka mkubwa,” na ambao “wamemvaa.” Muungano huu peke yake ndio unaofanya kuja kwake kama Mwokozi kuwe na faida kwetu. Tunajifunza kweli hiyo hiyo kutokana na ndoa ile takatifu, ambayo kwa hiyo tunafanywa mwili wa mwili wake na mfupa wa mifupa yake, na kwa hiyo mmoja naye. Ni kwa Roho wake tu anajiunganisha nasi; na kwa neema na nguvu za Roho yule yule tunafanywa viungo vyake; ili atuweke chini yake, nasi tumfurahie sisi kwa sisi.III. And here it will be proper to notice the titles by which the Scripture distinguishes the Spirit, where it treats of the commencement, progress, and completion of our salvation. First, he is called the “Spirit of adoption,” because he witnesses to us the gratuitous benevolence of God, with which God the Father has embraced us in his beloved and only begotten Son, that he might be a father to us; and animates us to pray with confidence, and even dictates expressions, so that we may boldly cry, “Abba, Father.” For the same reason, he is said to be “the earnest” and “seal” of our inheritance; because, while we are pilgrims and strangers in the world, and as persons dead, he infuses into us such life from heaven, that we are certain of our salvation being secured by the Divine faithfulness and care. Whence he is also said to be “life,” because of righteousness. Since by his secret showers he makes us fertile in producing the fruits of righteousness, he is frequently called “water;” as in Isaiah: “Ho, every one that thirsteth, come ye to the waters.” Again: “I will pour water upon him that is thirsty, and floods upon the dry ground.” To which corresponds the invitation of Christ, just quoted: “If any man thirst, let him come unto me.” He sometimes, however, receives this appellation from his purifying and cleansing energy; as in Ezekiel, where the Lord promises to sprinkle clean water on his people, to cleanse them from their impurities. Because he restores to life and vigour, and continually supports, those whom he has anointed with the oil of his grace, he thence obtains the name of “unction.” Because he daily consumes the vices of our concupiscence, and inflames our hearts with the love of God and the pursuit of piety,—from these effects he is justly called “fire.” Lastly, he is described to us as a “fountain,” whence we receive all the emanation of heavenly riches; and as “the hand of God,” by which he exerts his power; because by the breath of his power he inspires us with Divine life, so that we are not now actuated from ourselves, but directed by his agency and influence; so that if there be any good in us, it is the fruit of his grace, whereas our characters without him are darkness of mind and perverseness of heart. It has, indeed, already been clearly stated, that till our minds are fixed on the Spirit, Christ remains of no value to us; because we look at him as an object of cold speculation without us, and therefore at a great distance from us. But we know that he benefits none but those who have him for their “head” and “elder brother,” and who have “put him on.” This union alone renders his advent in the character of a Saviour available to us. We learn the same truth from that sacred marriage, by which we are made flesh of his flesh and bone of his bone, and therefore one with him. It is only by his Spirit that he unites himself with us; and by the grace and power of the same Spirit we are made his members; that he may keep us under himself, and we may mutually enjoy him.

IV. Lakini imani, kwa kuwa ndiyo kazi yake kuu, ndiyo kitu kinachotajwa hasa katika misemo mingi ya nguvu na kazi yake; kwa sababu ndiyo njia pekee ambayo kwayo hutuongoza katika nuru ya injili; kulingana na usemi wa Yohana kwamba “Kristo aliwapa uwezo (au haki) wa kuwa watoto wa Mungu wale waliaminio jina lake; waliozaliwa si kwa damu, wala si kwa mapenzi ya mwili, wala si kwa mapenzi ya mtu, bali kwa Mungu;” ambapo, akimweka Mungu kinyume cha mwili na damu, anasisitiza kwamba kumpokea Kristo kwa imani, kwa wale ambao vinginevyo wangebaki wasioamini, ni karama ya kimbinguni. Jambo la namna hiyo ni jibu hili la Kristo: “Mwili na damu havikukufunulia hili, bali Baba yangu aliye mbinguni;” ambalo ninalitaja tu sasa kwa sababu nimelishughulikia kwa upana mahali pengine. Vivyo hivyo pia ni usemi wa Paulo kwamba Waefeso “walitiwa muhuri na Roho yule wa ahadi, aliye Mtakatifu.” Kwa maana hili linaonyesha kwamba yupo mwalimu wa milele, ambaye kwa kazi yake ahadi ya wokovu, ambayo vinginevyo ingepiga hewani tu, au kwa kiwango cha juu masikioni mwetu, hupenya akilini mwetu. Vivyo hivyo pia ni maneno yake kwamba Wathesalonike “walichaguliwa na Mungu kwa njia ya utakaso wa Roho, na kuiamini kweli;” ambapo kwa kuunganisha mambo hayo, anaashiria kwa ufupi kwamba imani yenyewe hutoka kwa Roho peke yake. Yohana analisema hili kwa maneno ya wazi zaidi: “Twajua ya kuwa anakaa ndani yetu, kwa Roho aliyetupa.” Tena: “Katika hili twajua ya kuwa tunakaa ndani yake, naye ndani yetu, kwa kuwa ametupa Roho wake.” Kwa hiyo Kristo aliahidi kuwatuma wanafunzi wake “Roho wa kweli, ambaye ulimwengu hauwezi kumpokea,” ili wapate kuweza kufikia hekima ya mbinguni. Anamhusisha na kazi ya pekee ya kukumbusha akili zao mafundisho yote ya kinywa aliyowapa. Kwa maana bure nuru ingejitokeza kwa vipofu, kama Roho huyu wa ufahamu asingefungua macho yao ya akili; hata anaweza kuitwa kwa haki ufunguo ambao kwa huo hazina za ufalme wa mbinguni hufunguliwa kwetu; na kuangaza kwake ndiko kunakofanya macho yetu ya akili yaone hazina hizo. Kwa sababu hiyo Paulo anaisifu sana huduma ya Roho; kwa sababu mafundisho ya wahubiri hayangezaa faida yo yote, kama Kristo mwenyewe, mwalimu wa ndani, kwa Roho wake, asingewavuta kwake wale aliopewa na Baba. Kwa hiyo, kama tulivyosema kwamba wokovu kamili unapatikana katika nafsi ya Kristo, vivyo hivyo, ili atufanye washiriki wake, “anatubatiza kwa Roho Mtakatifu na kwa moto,” akituangaza hata tuingie katika imani ya Injili yake, akitufanya upya hata tuwe viumbe vipya, na, akitusafisha uchafu wa kidunia, anatuweka wakfu kuwa mahekalu matakatifu kwa Mungu.IV. But faith, being his principal work, is the object principally referred to in the most frequent expressions of his power and operation; because it is the only medium by which he leads us into the light of the gospel; according to the declaration of John, that “Christ gave power (or privilege) to become the sons of God to them that believed on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;” where, opposing God to flesh and blood, he asserts the reception of Christ by faith, by those who would otherwise remain unbelievers, to be a supernatural gift. Similar to which is this answer of Christ: “Flesh and blood hath not revealed it unto thee, but my Father, which is in heaven;” which I now merely mention because I have elsewhere treated it at large. Similar also is the assertion of Paul, that the Ephesians “were sealed with that Holy Spirit of promise.” For this shows, that there is an eternal teacher, by whose agency the promise of salvation, which otherwise would only strike the air, or at most our ears, penetrates into our minds. Similar also is his remark, that the Thessalonians were “chosen by God through sanctification of the Spirit, and belief of the truth;” by which connection, he briefly suggests, that faith itself proceeds only from the Spirit. John expresses this in plainer terms: “We know that he abideth in us, by the Spirit which he hath given us.” Again: “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.” Therefore Christ promised to send to his disciples “the Spirit of truth, whom the world cannot receive,” that they might be capable of attaining heavenly wisdom. He ascribes to him the peculiar office of suggesting to their minds all the oral instructions which he had given them. For in vain would the light present itself to the blind, unless this Spirit of understanding would open their mental eyes; so that he may be justly called the key with which the treasures of the kingdom of heaven are unlocked to us; and his illumination constitutes our mental eyes to behold them. It is therefore that Paul so highly commends the ministry of the Spirit; because the instructions of preachers would produce no benefit, did not Christ himself, the internal teacher, by his Spirit, draw to him those who were given him by the Father. Therefore, as we have stated, that complete salvation is found in the person of Christ, so, to make us partakers of it, he “baptizes us with the Holy Spirit and with fire,” enlightening us into the faith of his Gospel, regenerating us so that we become new creatures, and, purging us from profane impurities, consecrates us as holy temples to God.

Kitabu cha III. Sura ya II. Imani Imefafanuliwa, na Sifa Zake Zimeelezwa.Book III. Chapter II. Faith Defined, and Its Properties Described.

Haya yote yataeleweka kwa urahisi tutakapokuwa tumetoa ufafanuzi wazi zaidi wa imani, ili msomaji aone asili yake na umuhimu wake. Lakini itafaa kumkumbusha msomaji yale yaliyokwisha kusemwa: kwamba Mungu ametupa sheria yake iwe kanuni ya mwenendo wetu, na kwamba, tukiwa na hatia hata ya kuivunja kidogo kabisa, tunakabiliwa na adhabu ya kutisha ya mauti ya milele ambayo yeye ameitangaza. Tena, kwa kuwa si tu ni vigumu, bali ni zaidi ya nguvu zetu kabisa, na nje ya kikomo cha uwezo wetu, kuitimiza sheria kama anavyotaka,—tukijitazama sisi wenyewe tu na kuzingatia tunachostahili, hatuna tumaini hata kidogo lililobaki, bali, kama watu waliokataliwa na Mungu, tuko ukingoni mwa upotevu wa milele. Katika nafasi ya tatu, imeelezwa kwamba kuna njia moja tu ya ukombozi, ambayo kwayo tunaweza kuokolewa katika msiba wa kutisha kama huo; yaani, kutokea kwa Kristo Mkombozi, ambaye kwa njia yake Baba yetu wa mbinguni, akituhurumia katika wema wake usio na kikomo na rehema yake, ameona vema kutuokoa, tukiikumbatia rehema hii kwa imani ya dhati na kuitegemea kwa tumaini la daima. Lakini sasa tunapaswa kuchunguza asili ya imani hii, ambayo kwa hiyo wote walio wana wa kuchukuliwa wa Mungu huingia katika kumiliki ufalme wa mbinguni; kwa kuwa ni hakika kwamba si kila maoni, wala hata kila kusadikishwa, kunatosha kutimiza kazi kubwa kama hiyo. Na tunapaswa kuwa waangalifu na wenye bidii zaidi katika kutafakari na kuchunguza tabia halisi ya imani, kwa kadiri ya madhara ya makosa ya makutano ya watu katika kizazi hiki juu ya jambo hili. Kwa maana sehemu kubwa ya ulimwengu, wanaposikia neno imani, hudhani kwamba si kitu zaidi ya kukubali tu historia ya injili. Na hata mabishano ya shule kuhusu imani, kwa kumwita Mungu tu kuwa ndiye kitu chake, (kama nilivyosema mahali pengine,) huwapotosha nafsi zenye taabu kwa uvumi wa bure kuliko kuwaelekeza kwenye lengo sahihi. Kwa maana, kwa kuwa Mungu “anakaa katika nuru isiyoweza kukaribiwa,” kuna ulazima wa Kristo kuingilia kati kuwa njia ya kumfikia. Kwa hiyo anajiita “nuru ya ulimwengu,” na mahali pengine, “njia, na kweli, na uzima;” kwa sababu “hakuna mtu afikaye kwa Baba,” aliye chemchemi ya uzima, “ila kwa yeye;” kwa sababu yeye peke yake anamjua Baba, na anamfunua kwa waumini. Kwa sababu hiyo Paulo anasisitiza kwamba hakuona kitu cho chote kinachostahili kujulikana ila Yesu Kristo; na katika sura ya ishirini ya Matendo anatangaza kwamba alihubiri imani katika Kristo; na mahali pengine, anamleta Kristo akisema kwa namna hii: “nakutuma kwa Mataifa, wapate msamaha wa dhambi, na urithi miongoni mwao waliotakaswa kwa imani iliyo kwangu.” Mtume huyu anatuambia kwamba utukufu wa Mungu unaonekana kwetu katika nafsi yake, au (kwa maana hiyo hiyo) kwamba “nuru ya ujuzi wa utukufu wa Mungu” inang’aa “katika uso wake.” Ni kweli kwamba imani inamhusu Mungu mmoja; lakini ni lazima pia kuongezwa maarifa ya Yesu Kristo, ambaye yeye amemtuma. Kwa maana Mungu mwenyewe angefichwa kabisa kwetu, kama hatungeangazwa na mng’ao wa Kristo. Kwa kusudi hili Baba ameweka hazina zake zote kwa Mwanawe wa pekee, ili ajifunue ndani yake; na kwamba, kwa ushirika huo wa baraka, aonyeshe taswira ya kweli ya utukufu wake. Kwa maana kama ilivyoonekana kwamba tunahitaji kuvutwa na Roho ili tusukumwe kumtafuta Kristo, vivyo hivyo tunapaswa pia kufahamishwa kwamba Baba asiyeonekana anapaswa kutafutwa katika taswira hii peke yake. Juu ya jambo hili, Augustino, akizungumzia kitu cha imani, anasema kwa uzuri, “kwamba tunapaswa kujua tunakokwenda, na kwa njia gani;” na mara baadaye anahitimisha, “kwamba yeye anayeunganisha Uungu na ubinadamu katika nafsi moja, ndiye njia salama kuliko zote kutokana na makosa yote; kwani Mungu ndiye tunayemwelekea, na mwanadamu ndiye tunayepitia kwake; lakini yote mawili pamoja yanapatikana katika Kristo tu.” Wala Paulo, anaposema juu ya imani katika Mungu, hakusudii kuvunja yale anayoyasisitiza mara nyingi kuhusu imani, ambayo uthabiti wake wote uko katika Kristo. Na Petro anayaunganisha kwa ufaao kabisa, anaposema kwamba “kwa yeye tunamwamini Mungu.”All these things will be easily understood when we have given a clearer definition of faith, that the reader may perceive its nature and importance. But it will be proper to recall to his remembrance, what has been already stated; that God has given us his law as the rule of our conduct, and that, if we are guilty of even the smallest breach of it, we are exposed to the dreadful punishment of eternal death, which he denounces. Again, that since it is not only difficult, but entirely above our strength, and beyond the utmost extent of our ability, to fulfil the law as he requires,—if we only view ourselves, and consider what we have demerited, we have not the least hope left, but, as persons rejected by God, are on the verge of eternal perdition. In the third place, it has been explained, that there is but one method of deliverance, by which we can be extricated from such a direful calamity; that is, the appearance of Christ the Redeemer, by whose means our heavenly Father, commiserating us in his infinite goodness and mercy, has been pleased to relieve us, if we embrace this mercy with a sincere faith, and rely on it with a constant hope. But we must now examine the nature of this faith, by which all who are the adopted sons of God enter on the possession of the heavenly kingdom; since it is certain, that not every opinion, nor even every persuasion, is equal to the accomplishment of so great a work. And we ought to be the more cautious and diligent in our meditations and inquiries on the genuine property of faith, in proportion to the pernicious tendency of the mistakes of multitudes in the present age on this subject. For a great part of the world, when they hear the word faith, conceive it to be nothing more than a common assent to the evangelical history. And even the disputes of the schools concerning faith, by simply styling God the object of it, (as I have elsewhere observed,) rather mislead miserable souls by a vain speculation, than direct them to the proper mark. For, since God “dwelleth in the light, which no man can approach unto,” there is a necessity for the interposition of Christ, as the medium of access to him. Whence he calls himself “the light of the world,” and in another place, “the way, and the truth, and the life;” because “no man cometh unto the Father,” who is the fountain of life, “but by him;” because he alone knows the Father, and reveals him to believers. For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ; and in the twentieth chapter of the Acts declares, that he had preached faith in Christ; and in another place, he introduces Christ speaking in the following manner: “I send thee unto the Gentiles, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me.” This apostle tells us, that the glory of God is visible to us in his person, or (which conveys the same idea) that “the light of the knowledge of the glory of God” shines “in his face.” It is true, that faith relates to the one God; but there must also be added a knowledge of Jesus Christ, whom he has sent. For God himself would be altogether concealed from us, if we were not illuminated by the brightness of Christ. For this purpose the Father has deposited all his treasures with his only begotten Son, that he might reveal himself in him; and that, by such a communication of blessings, he might express a true image of his glory. For as it has been observed, that we require to be drawn by the Spirit, that we may be excited to seek Christ, so we should also be apprized, that the invisible Father is to be sought only in this image. On which subject, Augustine, treating of the object of faith, beautifully remarks, “that we ought to know whither we should go, and in what way;” and immediately after he concludes, “that he who unites Deity and humanity in one person, is the way most secure from all errors; for that it is God towards whom we tend, and man by whom we go; but that both together can be found only in Christ.” Nor does Paul, when he speaks of faith in God, intend to subvert what he so frequently inculcates concerning faith, whose stability is wholly in Christ. And Peter most suitably connects them together, when he says, that “by him we believe in God.”

[…] (Sehemu za II–V zimeachwa.)[…] (Sections II–V omitted.)

VI. Huu basi ndio ujuzi wa kweli wa Kristo—kumpokea kama anavyotolewa na Baba, yaani, amevikwa injili yake; kwa maana, kama alivyowekwa kuwa kitu cha imani yetu, ndivyo hatuwezi kuendelea katika njia sahihi kwake bila mwongozo wa injili. Injili kwa hakika hutufungulia hazina zile za neema, ambazo bila hizo Kristo angetufaa kidogo. Hivyo Paulo anaunganisha imani na mafundisho kama mwandani asiyetenganishwa nayo, anaposema, “Ninyi hamkujifunza Kristo hivyo; ikiwa mmemsikia yeye na kufundishwa katika yeye, kama kweli ilivyo katika Yesu.” Hata hivyo sizuii imani kwa injili peke yake kiasi cha kukataa kwamba Musa na manabii walitoa kilichotosha kuithibitisha; lakini kwa kuwa injili inaonyesha ufunuo kamili zaidi wa Kristo, Paulo anaiita kwa haki “maneno ya imani na ya mafundisho mema.” Kwa sababu hiyo hiyo, mahali pengine, anaonyesha sheria kuwa imefutwa kwa kuja kwa imani; akijumuisha chini ya neno hilo aina mpya ya mafundisho, ambayo kwayo Kristo, tangu alipotokea kama Mwalimu wetu, ametoa onyesho angavu zaidi la rehema ya Baba, na ushuhuda ulio wazi zaidi juu ya wokovu wetu. Njia nyepesi na yenye urahisi zaidi kwetu itakuwa kushuka kwa utaratibu kutoka kwenye jamii kuu hadi kwenye aina yake. Kwanza kabisa, ni lazima tufahamu kwamba imani ina uhusiano wa daima na neno, na haiwezi kutenganishwa nalo kuliko miale ya jua inavyoweza kutenganishwa na jua inakotoka. Kwa hiyo Mungu anatangaza kupitia Isaya, “Sikieni, na nafsi zenu zitaishi.” Na kwamba neno ndilo chemchemi ya imani ni dhahiri kutokana na usemi huu wa Yohana: “Haya yameandikwa ili mpate kuamini.” Mtunga Zaburi pia, akikusudia kuwaonya watu waamini, anasema, “Leo, kama mkiisikia sauti yake;” na kusikia, kwa jumla, humaanisha kuamini. Mwisho, si bila sababu kwamba katika Isaya, Mungu huwatofautisha watoto wa Kanisa na wageni, kwa sifa hii, kwamba wote watakuwa wanafunzi wake, na kufundishwa naye; kwa maana, kama hii ingekuwa faida ya wote, kwa nini angesema na wachache? Linalolingana na hili ni matumizi ya jumla ya maneno “waumini,” na “wanafunzi,” kama visawe, na waandishi wa Injili katika matukio yote, na Luka hasa, mara nyingi sana katika Matendo ya Mitume; ambapo katika sura ya tisa, anapanua jina la pili hata kwa mwanamke. Kwa hiyo, imani ikipotoka kwa kiwango kidogo kabisa kutoka kwenye kitu hiki ambacho inapaswa kuelekezwa kwacho, haidumishi tena asili yake, bali inakuwa kuamini kusiko na uhakika, na kuzurura kwa akili katika makosa. Neno hilo hilo la Kimungu ndilo msingi ambao kwa huo imani hudumishwa na kuegemezwa, ambalo haiwezi kuondolewa bila kuanguka mara moja. Kwa hiyo liondoe neno, na hakutakuwa na imani iliyobaki. Hatubishani hapa kama huduma ya wanadamu ni muhimu kulisambaza neno la Mungu ambalo kwalo imani huzaliwa, jambo ambalo tutalijadili mahali pengine; lakini tunathibitisha kwamba neno lenyewe, liwe limetufikia kwa njia yoyote, ni kama kioo ambacho imani inaweza kumtazama Mungu ndani yake. Kwa hiyo, Mungu akitumia katika jambo hili huduma ya wanadamu, au akifanya kazi kwa nguvu zake mwenyewe peke yake, siku zote hujidhihirisha kwa neno lake kwa wale anaokusudia kuwavuta kwake. Kwa hiyo Paulo anafafanua imani kuwa ni utii unaotolewa kwa injili, na anasifu utumishi wa imani. Kwa maana kuelewa kwa imani hakuishii katika kujua kwamba yuko Mungu, bali hasa kunahusu kuelewa nia yake kwetu ni ipi. Kwa maana si muhimu sana kwetu kujua yeye ni nani katika nafsi yake, kama kujua yuko tayari kuwa nini kwetu. Tunaona basi kwamba imani ni maarifa ya mapenzi ya Mungu kwetu, yaliyopokelewa kutoka katika neno lake. Na msingi wa hili ni kusadikishwa kwanza juu ya ukweli wa Mungu; shaka yoyote ikiingia akilini juu ya hilo, mamlaka ya neno yatakuwa na shaka na dhaifu, au tuseme hayatakuwa na mamlaka kabisa. Wala haitoshi kuamini kwamba ukweli wa Mungu hauwezi kudanganya wala kusema uongo, usipokubali pia, bila shaka yoyote, kwamba kila kitu kitokacho kwake ni kweli takatifu isiyovunjika.VI. This, then, is the true knowledge of Christ—to receive him as he is offered by the Father, that is, invested with his gospel; for, as he is appointed to be the object of our faith, so we cannot advance in the right way to him, without the guidance of the gospel. The gospel certainly opens to us those treasures of grace, without which Christ would profit us little. Thus Paul connects faith as an inseparable concomitant with doctrine, where he says, “Ye have not so learned Christ; if so be ye have been taught by him, as the truth is in Jesus.” Yet I do not so far restrict faith to the gospel, but that I admit Moses and the prophets to have delivered what was sufficient for its establishment; but because the gospel exhibits a fuller manifestation of Christ, it is justly styled by Paul, “the words of faith and of good doctrine.” For the same reason, in another place, he represents the law as abolished by the coming of faith; comprehending under this term the new kind of teaching, by which Christ, since his appearance as our Master, has given a brighter display of the mercy of the Father, and a more explicit testimony concerning our salvation. The more easy and convenient method for us will be, to descend regularly from the genus to the species. In the first place, we must be apprized, that faith has a perpetual relation to the word, and can no more be separated from it, than the rays from the sun, whence they proceed. Therefore God proclaims by Isaiah, “Hear, and your souls shall live.” And that the word is the fountain of faith, is evident from this language of John: “These are written, that ye might believe.” The Psalmist also, intending to exhort the people to faith, says, “To-day, if ye will hear his voice;” and to hear, generally means to believe. Lastly, it is not without reason that in Isaiah, God distinguishes the children of the Church from strangers, by this character, that they shall all be his disciples, and be taught by him; for, if this were a benefit common to all, why should he address himself to a few? Correspondent with this is the general use of the words “believers,” and “disciples,” as synonymous, by the evangelists, on all occasions, and by Luke in particular, very frequently in the Acts of the Apostles; in the ninth chapter of which, he extends the latter epithet even to a woman. Wherefore, if faith decline in the smallest degree from this object, towards which it ought to be directed, it no longer retains its own nature, but becomes an uncertain credulity, and an erroneous excursion of the mind. The same Divine word is the foundation by which faith is sustained and supported, from which it cannot be moved without an immediate downfall. Take away the word, then, and there will be no faith left. We are not here disputing whether the ministry of men be necessary to disseminate the word of God, by which faith is produced, which we shall discuss in another place; but we assert, that the word itself, however it may be conveyed to us, is like a mirror, in which faith may behold God. Whether, therefore, God in this instance use the agency of men, or whether he operate solely by his own power, he always discovers himself by his word to those whom he designs to draw to himself. Whence Paul defines faith as an obedience rendered to the gospel, and praises the service of faith. For the apprehension of faith is not confined to our knowing that there is a God, but chiefly consists in our understanding what is his disposition towards us. For it is not of so much importance to us to know what he is in himself, as what he is willing to be to us. We find, therefore, that faith is a knowledge of the will of God respecting us, received from his word. And the foundation of this is a previous persuasion of the Divine veracity; any doubt of which being entertained in the mind, the authority of the word will be dubious and weak, or rather it will be of no authority at all. Nor is it sufficient to believe that the veracity of God is incapable of deception or falsehood, unless you also admit, as beyond all doubt, that whatever proceeds from him is sacred and inviolable truth.

VII. Lakini kwa kuwa moyo wa mwanadamu haushawishiwi kuamini kwa kila neno la Mungu, ni lazima tuchunguze zaidi ni sehemu gani ya neno ambayo imani inaihusu hasa. Mungu alimwambia Adamu, “Hakika utakufa;” na Kaini, “Sauti ya damu ya ndugu yako inanililia kutoka ardhini;” lakini kauli hizi ziko mbali sana na kufaa kuimarisha imani, hata zenyewe zinaweza tu kuitikisa. Hatukatai kwamba ni kazi ya imani kukubali ukweli wa Mungu, liwe wakati wowote, aina yoyote, au namna yoyote ya mawasiliano yake; lakini swali letu la sasa ni hili tu: imani hupata nini katika neno la Mungu ili itegemee na kuliaminia. Dhamiri yetu isipoona kitu ila hasira na kisasi, itawezaje kutotetemeka kwa hofu? Na kama Mungu ndiye kitu cha kuogopa kwake, itawezaje kutomkimbia? Lakini imani inapaswa kumtafuta Mungu, si kumkimbia. Inaonekana basi kwamba bado hatuna ufafanuzi kamili wa imani; kwa kuwa kujua mapenzi ya Mungu kwa jumla tu haipaswi kuhesabiwa kuwa imani. Lakini tuseme, badala ya mapenzi,—ambayo kutangazwa kwake mara nyingi huleta hofu na huzuni,—tuweke wema au rehema. Hii bila shaka itatuleta karibu zaidi na asili ya imani. Kwa maana tunavutwa kumtafuta Mungu baada ya kujifunza kwamba wokovu umehifadhiwa kwa ajili yetu kwake; jambo ambalo linathibitishwa kwetu kwa kutangaza kwake kwamba ni kitu cha kujali kwake na mapenzi yake. Kwa hiyo tunahitaji ahadi ya neema, ili kutuhakikishia kwamba yeye ni Baba yetu mwenye kibali; kwa kuwa hatuwezi kumkaribia bila hiyo, na ni kwa hiyo peke yake moyo wa mwanadamu unaweza kutegemea kwa usalama. Kwa sababu hiyo, katika Zaburi, rehema na kweli kwa kawaida huunganishwa, kama vitu vilivyoshikamana kwa karibu; kwa sababu isingefaa kitu kwetu kujua uaminifu wa Mungu, kama hangetuvuta kwake kwa rehema yake; wala hatungeikumbatia rehema yake, kama asingeitoa kwa kinywa chake mwenyewe. “Nimetangaza uaminifu wako na wokovu wako; sikuficha fadhili zako na kweli yako. Fadhili zako na kweli yako zinihifadhi daima.” Tena: “Rehema yako, Ee Bwana, i mbinguni; na uaminifu wako hufika mawinguni.” Tena: “Njia zote za Bwana ni rehema na kweli, kwa wale walishikao agano lake.” Tena: “Fadhili zake ni kuu kwetu; na kweli ya Bwana hudumu milele.” Tena: “Nitalisifu jina lako kwa ajili ya fadhili zako, na kwa ajili ya kweli yako.” Naacha kunukuu yale tunayosoma katika manabii kwa maana hiyo hiyo, kwamba Mungu ni mwenye rehema na mwaminifu katika ahadi zake. Kwa maana itakuwa ujasiri wa kupita kiasi kuhitimisha kwamba Mungu ana kibali kwetu, asipojishuhudia mwenyewe na kutuwahi kwa mwaliko wake, ili mapenzi yake kwetu yasiwe na utata wala giza. Lakini tumekwisha kuona kwamba Kristo ndiye dhamana pekee ya upendo wake, ambaye bila yeye alama za chuki yake na hasira yake ziko wazi juu na chini. Sasa, kwa kuwa kujua wema wa Mungu hakutaambatana na faida nyingi, isipokuwa kutuongoze kuutegemea, ni lazima tuuondoe ufahamu wake uliochanganyika na mashaka, usio wa kudumu na thabiti, bali wa kuyumbayumba na kutokuwa na uamuzi. Sasa, akili ya mwanadamu, kama ilivyopofushwa na kutiwa giza, iko mbali sana kuweza kupenya na kufikia ujuzi wa mapenzi ya Mungu; na moyo pia, ukiyumbayumba katika kusitasita kwa daima, uko mbali na kudumu bila kutikisika katika kusadikishwa huko. Kwa hiyo akili yetu lazima iangazwe, na moyo wetu uimarishwe, kwa nguvu fulani ya nje, ili neno la Mungu lipate kuaminiwa kikamilifu kwetu. Sasa, tutakuwa na ufafanuzi kamili wa imani, tukisema kwamba ni maarifa thabiti na ya hakika ya wema wa Mungu kwetu, ambayo, yakiwa yamejengwa juu ya ukweli wa ahadi ya bure katika Kristo, yanafunuliwa akilini mwetu, na kuthibitishwa mioyoni mwetu, na Roho Mtakatifu.VII. But as the human heart is not excited to faith by every word of God, we must further inquire what part of the word it is, with which faith is particularly concerned. God declared to Adam, “Thou shalt surely die;” and to Cain, “The voice of thy brother’s blood crieth unto me from the ground;” but these declarations are so far from being adapted to the establishment of faith, that of themselves they can only shake it. We do not deny that it is the office of faith to subscribe to the truth of God, whatever be the time, the nature, or the manner of his communications; but our present inquiry is only, what faith finds in the Divine word, upon which to rest its dependence and confidence. When our conscience beholds nothing but indignation and vengeance, how shall it not tremble with fear? And if God be the object of its terror, how should it not fly from him? But faith ought to seek God, not to fly from him. It appears, then, that we have not yet a complete definition of faith; since a knowledge of the Divine will indefinitely, ought not to be accounted faith. But suppose, instead of will,—the declaration of which is often productive of fear and sorrow,—we substitute benevolence or mercy. This will certainly bring us nearer to the nature of faith. For we are allured to seek God, after we have learned that salvation is laid up for us with him; which is confirmed to us by his declaring it to be the object of his care and affection. Therefore we need a promise of grace, to assure us that he is our propitious Father; since we cannot approach to him without it, and it is upon that alone that the human heart can securely depend. For this reason, in the Psalms, mercy and truth are generally united, as being closely connected; because it would be of no avail for us to know the veracity of God, if he did not allure us to himself by his mercy; nor should we embrace his mercy, if he did not offer it with his own mouth. “I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth. Let thy loving-kindness and thy truth continually preserve me.” Again: “Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.” Again: “All the paths of the Lord are mercy and truth unto such as keep his covenant.” Again: “His merciful kindness is great towards us; and the truth of the Lord endureth for ever.” Again: “I will praise thy name for thy loving-kindness, and for thy truth.” I forbear to quote what we read in the prophets to the same purport, that God is merciful and faithful in his promises. For it will be temerity to conclude that God is propitious to us, unless he testify concerning himself, and anticipate us by his invitation, that his will respecting us may be neither ambiguous nor obscure. But we have already seen, that Christ is the only pledge of his love, without whom the tokens of his hatred and wrath are manifest both above and below. Now, since the knowledge of the Divine goodness will not be attended with much advantage, unless it lead us to rely upon it, we must exclude that apprehension of it which is mixed with doubts, which is not uniform and steady, but wavering and undecided. Now, the human mind, blinded and darkened as it is, is very far from being able to penetrate and attain to a knowledge of the Divine will; and the heart also, fluctuating in perpetual hesitation, is far from continuing unshaken in that persuasion. Therefore our mind must be illuminated, and our heart established by some exterior power, that the word of God may obtain full credit with us. Now, we shall have a complete definition of faith, if we say, that it is a steady and certain knowledge of the Divine benevolence towards us, which, being founded on the truth of the gratuitous promise in Christ, is both revealed to our minds, and confirmed to our hearts, by the Holy Spirit.

[…] (Sehemu za VIII–XIII zimeachwa.)[…] (Sections VIII–XIII omitted.)

XIV. Sasa, na tuchunguze tena sehemu zote za ufafanuzi huo; uzingatiaji wa makini wake, nadhani, hautaacha jambo lolote la kutiliwa shaka. Tunapoiita maarifa, hatukusudii ufahamu kama ule ambao watu kwa kawaida huwa nao juu ya vitu vinavyoanguka chini ya hisia zao. Kwa maana ni wa juu sana, hata akili ya mwanadamu hulazimika kujipita na kujipandisha juu ya nafsi yake ili kuufikia. Wala akili inayoufikia haielewi kikamilifu inachokiona, bali, ikisadikishwa juu ya kile isichoweza kukielewa kikamilifu, inafahamu zaidi kwa uhakika wa kusadikishwa huko kuliko ingeelewa kitu chochote cha kibinadamu kwa matumizi ya uwezo wake wa asili. Kwa hiyo Paulo analieleza kwa uzuri kwa maneno haya: “kufahamu ni nini upana, na urefu, na kina, na kimo; na kujua pendo la Kristo linalopita ujuzi.” Kwa maana alikusudia kuashiria kwamba kile ambacho akili yetu hukishika kwa imani hakina kikomo kabisa, na kwamba aina hii ya maarifa inapita ufahamu wote. Hata hivyo, kwa kuwa Mungu amewafunulia watakatifu wake siri ya mapenzi yake, “iliyofichwa tangu zamani na vizazi vingi,” kwa hiyo imani katika Maandiko inaitwa kwa haki “kukiri;” na Yohana, “ujuzi,” anaposema kwamba waumini wanajua kuwa ni wana wa Mungu. Na kwa kweli wana ujuzi wa hakika wa hilo; lakini wanathibitishwa zaidi kwa kusadikishwa juu ya ukweli wa Mungu kuliko kufundishwa kwa uthibitisho wowote wa akili. Maneno ya Paulo pia yanaonyesha hili: “tungali tukikaa katika mwili tu mbali na Bwana; kwa maana twaenda kwa imani, si kwa kuona.” Kwa hili anaonyesha kwamba mambo tunayoyaelewa kwa imani yako mbali nasi, na zaidi ya kuona kwetu. Kutokana na hayo tunahitimisha kwamba maarifa ya imani yanakaa zaidi katika uhakika kuliko katika ufahamu kamili.XIV. Now, let us again examine all the parts of that definition; a careful consideration of which, I think, will leave nothing doubtful remaining. When we call it knowledge, we intend not such a comprehension as men commonly have of those things which fall under the notice of their senses. For it is so superior, that the human mind must exceed and rise above itself, in order to attain to it. Nor does the mind which attains it comprehend what it perceives, but being persuaded of that which it cannot comprehend, it understands more by the certainty of this persuasion, than it would comprehend of any human object by the exercise of its natural capacity. Wherefore Paul beautifully expresses it in these terms: “to comprehend what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.” For he meant to suggest, that what our mind apprehends by faith is absolutely infinite, and that this kind of knowledge far exceeds all understanding. Yet, because God has revealed to his saints the secret of his will, “which had been hidden from ages and from generations,” therefore faith is in Scripture justly styled “an acknowledgment;” and by John, “knowledge,” when he asserts, that believers know that they are the sons of God. And they have indeed a certain knowledge of it; but are rather confirmed by a persuasion of the veracity of God, than taught by any demonstration of reason. The language of Paul also indicates this: “whilst we are at home in the body, we are absent from the Lord; for we walk by faith, not by sight.” By this he shows that the things which we understand through faith, are at a distance from us, and beyond our sight. Whence we conclude, that the knowledge of faith consists more in certainty than in comprehension.

XV. Ili kueleza uthabiti imara wa kusadikishwa huko, tunaongeza kusema kwamba ni maarifa ya hakika na thabiti. Kwa maana, kama imani hairidhiki na maoni yenye shaka na yanayobadilika-badilika, vivyo hivyo hairidhiki na mawazo yaliyofifia na yaliyochanganyika; bali inadai uhakika kamili na usioyumba, kama ule unaopatikana kwa kawaida kuhusu mambo yaliyojaribiwa na kuthibitishwa. Kwa maana kutokuamini kumekita mizizi sana mioyoni mwetu, na tuna mwelekeo mkubwa kwake, hata ingawa watu wote hukiri kwa ulimi kwamba Mungu ni mwaminifu, hakuna mtu awezaye kujisadikisha ukweli wa hilo bila jitihada ngumu mno. Hasa wakati wa kujaribiwa unapofika, kusitasita kwa jumla hufichua kasoro iliyokuwa imefichika hapo awali. Wala si bila sababu kwamba Roho Mtakatifu anathibitisha mamlaka ya neno la Mungu kwa maneno ya sifa kuu kama hizo, bali kwa kusudi la kutibu ugonjwa niliousema, ili ahadi za Mungu zipate kuaminiwa kikamilifu kwetu. “Maneno ya Bwana (asema Daudi) ni maneno safi; ni kama fedha iliyosafishwa katika tanuru ya udongo, iliyoyeyushwa mara saba.” Tena: “Neno la Bwana limehakikiwa; yeye ni ngao kwa wote wanaomtumaini.” Na Sulemani anathibitisha hayo hayo, karibu kwa maneno yale yale: “Kila neno la Mungu limehakikiwa.” Lakini kwa kuwa Zaburi ya mia moja na kumi na tisa karibu yote imetolewa kwa jambo hili, itakuwa si lazima kutaja ushuhuda mwingine zaidi. Kila mara Mungu analipendekeza neno lake kwetu kwa namna hii, bila shaka analaumu bila kufunua kutokuamini kwetu; kwa maana lengo la mapendekezo hayo si jingine ila kung’oa mashaka potovu mioyoni mwetu. Pia wako wengi walio na mawazo kuhusu rehema ya Mungu ambayo huwapa faraja kidogo sana. Kwa maana wakati huo huo wanasumbuliwa na wasiwasi wenye huzuni, wakiwa na shaka kama atakuwa na rehema kwao; kwa sababu wanaiwekea mipaka myembamba mno huruma ile wanayodhani kwamba wamesadikishwa nayo kikamilifu. Kwa maana hujitafakari wenyewe hivi: kwamba rehema yake ni kubwa na tele, imetolewa kwa wengi, na iko tayari kupokelewa na wote; lakini kwamba haina uhakika kama itawafikia wao pia, au tuseme, kama wao watafikia. Wazo hili, kwa kuwa linakoma katikati ya safari yake, halijakamilika. Kwa hiyo halithibitishi akili kwa utulivu salama kadiri linavyoisumbua kwa kusitasita kusiko na kupumzika. Lakini maana ya “uthibitisho kamili,” (πληροφοριας,) ambao siku zote katika Maandiko huhusishwa na imani, ni tofauti sana; nao huweka wema wa Mungu, uliofunuliwa wazi kwetu, nje ya shaka yote. Lakini hili haliwezi kutokea, isipokuwa tuwe na hisia na ujuzi halisi wa utamu wake ndani yetu wenyewe. Kwa hiyo mtume kutoka kwa imani anatoa ujasiri, na kutoka kwa ujasiri uthubutu. Kwa maana haya ndiyo maneno yake: “Katika Kristo tunao uthubutu na kuingia kwa ujasiri, kwa imani ya yeye.” Maneno haya yanamaanisha kwamba hatuna imani ya kweli, isipokuwa tunapoweza kuingia kwa utulivu katika uwepo wa Mungu. Uthubutu huu unatokana tu na ujasiri wa hakika wa wema wa Mungu na wokovu wetu; jambo ambalo ni kweli kiasi kwamba neno “imani” hutumika mara nyingi kumaanisha ujasiri.XV. To express the solid constancy of the persuasion, we further say, that it is a certain and steady knowledge. For, as faith is not content with a dubious and versatile opinion, so neither with an obscure and perplexed conception; but requires a full and fixed certainty, such as is commonly obtained respecting things that have been tried and proved. For unbelief is so deeply rooted in our hearts, and such is our propensity to it, that though all men confess with the tongue, that God is faithful, no man can persuade himself of the truth of it, without the most arduous exertions. Especially when the time of trial comes, the general indecision discloses the fault which was previously concealed. Nor is it without reason that the Holy Spirit asserts the authority of the Divine word in terms of such high commendation, but with a design to remedy the disease which I have mentioned, that the promises of God may obtain full credit with us. “The words of the Lord (says David) are pure words; as silver tried in a furnace of earth purified seven times.” Again: “The word of the Lord is tried: he is a buckler to all those that trust in him.” And Solomon confirms the same, nearly in the same words: “Every word of God is pure.” But, as the hundred and nineteenth Psalm is almost entirely devoted to this subject, it were needless to recite any more testimonies. Whenever God thus recommends his word to us, he, without doubt, obliquely reprehends our unbelief; for the design of those recommendations is no other than to eradicate perverse doubts from our hearts. There are also many, who have such conceptions of the Divine mercy, as to receive but very little consolation from it. For they are at the same time distressed with an unhappy anxiety, doubting whether he will be merciful to them; because they confine within too narrow limits that clemency, of which they suppose themselves to be fully persuaded. For they reflect with themselves thus: that his mercy is large and copious, bestowed upon many, and ready for the acceptance of all; but that it is uncertain whether it will reach them also, or, rather, whether they shall reach it. This thought, since it stops in the midst of its course, is incomplete. Therefore it does not so much confirm the mind with secure tranquillity, as disturb it with restless hesitation. But very different is the meaning of “full assurance,” (πληροφοριας,) which is always attributed to faith in the Scriptures; and which places the goodness of God, that is clearly revealed to us, beyond all doubt. But this cannot take place, unless we have a real sense and experience of its sweetness in ourselves. Wherefore the apostle from faith deduces confidence, and from confidence boldness. For this is his language: “In Christ we have boldness and access, with confidence by the faith of him.” These words imply that we have no right faith, but when we can venture with tranquillity into the Divine presence. This boldness arises only from a certain confidence of the Divine benevolence and our salvation; which is so true, that the word “faith” is frequently used for confidence.

XVI. Kiini kikuu ambacho imani inazunguka kwacho ni hiki: kwamba hatupaswi kuziona ahadi za rehema, ambazo Bwana anazitoa, kuwa za kweli kwa wengine tu, na si kwetu; bali tuzifanye zetu, kwa kuzikumbatia mioyoni mwetu. Kutokana na hayo hutokea ujasiri huo, ambao mtume yule yule mahali pengine anauita “amani;” isipokuwa mtu apende kuifanya amani kuwa tokeo la ujasiri. Ni usalama unaoifanya dhamiri itulie na kuwa shwari mbele ya kiti cha hukumu cha Mungu, na ambao bila huo ni lazima isumbuliwe na kukaribia kupasuliwa vipande-vipande kwa kutetemeka kwa mshangao, isipokuwa kama kwa bahati inasinzia kwa muda mfupi katika kumsahau Mungu na nafsi yake. Na kwa kweli ni kwa muda mfupi tu; kwa kuwa haifurahii muda mrefu kusahau huko kwa kuhuzunisha, bali hujeruhiwa vibaya mno na ukumbusho, unaorudi daima, wa hukumu ya Mungu. Kwa ufupi, hakuna mtu aliye muumini kweli, isipokuwa amesadikishwa kwa uthabiti kwamba Mungu ni Baba mwenye kibali na wema kwake, na kujiahidi kila kitu kutokana na wema wake; isipokuwa anaitegemea ahadi za wema wa Mungu kwake, na anahisi matarajio yasiyo na shaka ya wokovu; kama mtume anavyoonyesha kwa maneno haya: “Tukilishika sana mwanzo wa ujasiri wetu imara hadi mwisho.” Hapa anadhani kwamba hakuna mtu aliye na tumaini jema katika Bwana, asiyejivunia kwa ujasiri, kwamba ni mrithi wa ufalme wa mbinguni. Si muumini, nasema, asiyetegemea usalama wa wokovu wake, na kumshinda ibilisi na mauti kwa ujasiri, kama Paulo anavyotufundisha katika hitimisho hili la ajabu: “Nimesadikishwa (asema yeye) ya kuwa wala mauti, wala uzima, wala malaika, wala falme, wala wenye mamlaka, wala yaliyopo, wala yatakayokuwapo, hayataweza kututenga na upendo wa Mungu, ulio katika Kristo Yesu Bwana wetu.” Hivyo mtume yule yule anaona kwamba “macho ya ufahamu wetu” hayajaangazwa kweli, isipokuwa tunagundua ni nini tumaini la urithi wa milele ambao tumeitiwa. Na kila mahali anasisitiza kwamba hatuna ufahamu sahihi wa wema wa Mungu, isipokuwa tupate kutoka kwake kiwango kikubwa cha uhakika.XVI. The principal hinge on which faith turns is this—that we must not consider the promises of mercy, which the Lord offers, as true only to others, and not to ourselves; but rather make them our own, by embracing them in our hearts. Hence arises that confidence, which the same apostle in another place calls “peace;” unless any one would rather make peace the effect of confidence. It is a security, which makes the conscience calm and serene before the Divine tribunal, and without which it must necessarily be harassed and torn almost asunder with tumultuous trepidation, unless it happen to slumber for a moment in an oblivion of God and itself. And indeed it is but for a moment; for it does not long enjoy that wretched oblivion, but is most dreadfully wounded by the remembrance, which is perpetually recurring, of the Divine judgment. In short, no man is truly a believer, unless he be firmly persuaded, that God is a propitious and benevolent Father to him, and promise himself every thing from his goodness; unless he depend on the promises of the Divine benevolence to him, and feel an undoubted expectation of salvation; as the apostle shows in these words: “If we hold fast the beginning of our confidence steadfast unto the end.” Here he supposes, that no man has a good hope in the Lord, who does not glory with confidence, in being an heir of the kingdom of heaven. He is no believer, I say, who does not rely on the security of his salvation, and confidently triumph over the devil and death, as Paul teaches us in this remarkable peroration: “I am persuaded (says he) that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Thus the same apostle is of opinion, that “the eyes of our understanding” are not truly “enlightened,” unless we discover what is the hope of the eternal inheritance, to which we are called. And he every where inculcates, that we have no just apprehensions of the Divine goodness, unless we derive from it a considerable degree of assurance.

[…] (Sehemu za XVII–XXXII zimeachwa.)[…] (Sections XVII–XXXII omitted.)

XXXIII. Maonyesho haya rahisi na ya nje ya neno la Mungu yangepaswa kwa kweli kutosha kabisa kuzaa imani, kama yasingezuiliwa na upofu wetu na ukaidi wetu. Lakini mwelekeo wetu wa kukosea ni mkubwa hivi, hata akili zetu haziwezi kamwe kuambatana na kweli ya Mungu; uzito wetu wa akili ni mkubwa hivi, hata hatuwezi kamwe kuiona nuru yake. Kwa hiyo hakuna linalotimizwa kwa neno, bila kuangaza kwa Roho Mtakatifu. Kutokana na hayo inaonekana kwamba imani ni ya juu sana kuliko akili ya mwanadamu. Wala haitoshi kwa akili kuangazwa na Roho wa Mungu, isipokuwa moyo pia uimarishwe na kuegemezwa kwa nguvu zake. Katika jambo hili, wanascholastiki wamekosea kabisa, ambao katika kujadili imani, wanaiona kuwa ni kukubali tu kwa akili, wakipuuza kabisa ujasiri na uhakika wa moyo. Kwa hiyo imani ni karama ya pekee ya Mungu kwa namna mbili: akili inapoangazwa ili kuelewa kweli ya Mungu, na moyo unapoimarishwa ndani yake. Kwa maana Roho Mtakatifu si tu huanzisha imani, bali huiongeza kidogo kidogo, hata atuongoze kwa hiyo njia yote hadi ufalme wa mbinguni. “Kitu kile chema,” asema Paulo, “ulichokabidhiwa, ukilinde, kwa Roho Mtakatifu anayekaa ndani yetu.” Kama itasemwa kwamba Paulo anatangaza Roho kupewa kwetu “kwa kusikia kwa imani,” pingamizi hili hujibiwa kwa urahisi. Kama ingekuwapo karama moja tu ya Roho, ingekuwa upuuzi kumwonyesha Roho kuwa tokeo la imani, ambayo yeye ndiye mwanzilishi na chanzo chake; lakini mtume anaposema juu ya karama ambazo kwazo Mungu analipamba Kanisa lake, ili kuliongoza, kwa maendeleo katika imani, kuelekea ukamilifu, hatupaswi kustaajabu kwamba anazihusisha karama hizo na imani, ambayo hutuandaa kuzipokea. Inahesabiwa na ulimwengu kuwa ni ajabu kupita kiasi, inapothibitishwa kwamba hakuna awezaye kumwamini Kristo ila yule aliyepewa. Lakini hii inatokana kwa sehemu na kutozingatia kina na ukuu wa hekima ya mbinguni, na uzito wa kupindukia wa mwanadamu katika kuyaelewa mafumbo ya Mungu, na kwa sehemu na kutoutazama uthabiti ule imara na usiotikisika wa moyo, ambao ndio tawi kuu la imani.XXXIII. This simple and external demonstration of the Divine word ought, indeed, to be fully sufficient for the production of faith, if it were not obstructed by our blindness and perverseness. But such is our propensity to error, that our mind can never adhere to Divine truth; such is our dulness, that we can never discern the light of it. Therefore nothing is effected by the word, without the illumination of the Holy Spirit. Whence it appears, that faith is far superior to human intelligence. Nor is it enough for the mind to be illuminated by the Spirit of God, unless the heart also be strengthened and supported by his power. On this point, the schoolmen are altogether erroneous, who, in the discussion of faith, regard it as a simple assent of the understanding, entirely neglecting the confidence and assurance of the heart. Faith, therefore, is a singular gift of God in two respects; both as the mind is enlightened to understand the truth of God, and as the heart is established in it. For the Holy Spirit not only originates faith, but increases it by degrees, till he conducts us by it all the way to the heavenly kingdom. “That good thing,” says Paul, “which was committed unto thee, keep, by the Holy Ghost which dwelleth in us.” If it be urged, that Paul declares the Spirit to be given to us “by the hearing of faith,” this objection is easily answered. If there were only one gift of the Spirit, it would be absurd to represent the Spirit as the effect of faith, of which he is the author and cause; but when the apostle is treating of the gifts with which God adorns his Church, to lead it, by advancements in faith, forwards to perfection, we need not wonder that he ascribes those gifts to faith, which prepares us for their reception. It is accounted by the world exceedingly paradoxical, when it is affirmed, that no one can believe in Christ, but he to whom it is given. But this is partly for want of considering the depth and sublimity of heavenly wisdom, and the extreme dulness of man in apprehending the mysteries of God, and partly from not regarding that firm and steadfast constancy of heart, which is the principal branch of faith.

[…] (Sehemu za XXXIV–XXXV zimeachwa.)[…] (Sections XXXIV–XXXV omitted.)

XXXVI. Kinachobaki ni kwamba yale ambayo akili imeyanywa, yamiminwe moyoni. Kwa maana neno la Mungu halipokelewi kwa imani likielea juu ya uso wa ubongo; bali hupokelewa pale linapoota mizizi mirefu moyoni, hata liwe ngome isiyoweza kuvunjwa ya kustahimili na kurudisha mashambulizi yote ya majaribu. Lakini kama ni kweli kwamba ufahamu sahihi wa akili hutokana na kuangazwa na Roho, nguvu yake inaonekana wazi zaidi katika kuthibitisha huko kwa moyo; kwa kuwa kutokuwa na ujasiri kwa moyo ni kukubwa kuliko upofu wa akili; na kuujalia moyo uhakika ni kugumu zaidi kuliko kuifikishia akili maarifa. Kwa hiyo Roho hutenda kama muhuri, kutia muhuri mioyoni mwetu ahadi zile zile ambazo uhakika wake ameukwisha kuuchapa akilini mwetu, na hutumika kama arabuni ili kuzithibitisha na kuziimarisha. “Baada ya kuamini,” asema mtume, “mlitiwa muhuri na Roho yule wa ahadi, aliye Mtakatifu, ambaye ni arabuni ya urithi wetu.” Je, unaona jinsi anavyoonyesha kwamba mioyo ya waumini imechapwa na Roho, kama kwa muhuri? Jinsi, kwa sababu hii, anavyomwita “Roho wa ahadi,” kwa sababu anaithibitisha injili kwetu? Vivyo hivyo, kwa Wakorintho, anasema, “Yeye aliyetutia mafuta ni Mungu; ambaye pia ametutia muhuri, na kutupa arabuni ya Roho mioyoni mwetu.” Na mahali pengine, anaposema juu ya ujasiri na uthubutu wa tumaini, anafanya “arabuni ya Roho” kuwa msingi wake.XXXVI. It next remains, that what the mind has imbibed, be transfused into the heart. For the word of God is not received by faith, if it floats on the surface of the brain; but when it has taken deep root in the heart, so as to become an impregnable fortress to sustain and repel all the assaults of temptation. But if it be true that the right apprehension of the mind proceeds from the illumination of the Spirit, his energy is far more conspicuous in such a confirmation of the heart; the diffidence of the heart being greater than the blindness of the mind; and the furnishing of the heart with assurance being more difficult than the communication of knowledge to the understanding. Therefore the Spirit acts as a seal, to seal on our hearts those very promises, the certainty of which he has previously impressed on our minds, and serves as an earnest to confirm and establish them. “After that ye believed,” says the apostle, “ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance.” Do you see how he shows that the hearts of believers are impressed by the Spirit, as by a seal? How, for this reason, he calls him “the Spirit of promise,” because he ratifies the gospel to us? So, to the Corinthians, he says, “He which hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.” And in another place, where he speaks of the confidence and boldness of hope, he makes “the earnest of the Spirit” the foundation of it.

[…] (Sehemu za XXXVII–XLIII zimeachwa.)[…] (Sections XXXVII–XLIII omitted.)

2. Hatuli Wetu Wenyewe: Maisha ya Mkristo na Kujikana2. Not Our Own: The Christian Life and Self-Denial

John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; toleo la mwisho la Kilatini, 1559; tafsiri ya Kiingereza ya John Allen, 1813, toleo la Presbyterian Board of Publication; Project Gutenberg #45001), Kitabu cha III, sura ya VI, sehemu za I na V (sehemu za II–IV zimeachwa); sura ya VII, sehemu za I–II na VIII (sehemu za III–VII na IX–X zimeachwa); sura ya VIII, sehemu za I–II na XI (sehemu za III–X zimeachwa); sura ya IX, sehemu za I, III na V (sehemu za II, IV na VI zimeachwa); sura ya X, sehemu za II na VI (sehemu za I na III–V zimeachwa): kielelezo cha maisha ya Mkristo: kuwa mali ya Mungu, kujikana, kuubeba msalaba, kutafakari maisha yajayo, na matumizi sahihi ya maisha haya ya sasa na ya wito wa mtu. Chanzo cha msingi; ufafanuzi ni wa mwandishi.John Calvin, Institutes of the Christian Religion (final Latin edition, 1559; English translation by John Allen, 1813, Presbyterian Board of Publication edition; Project Gutenberg #45001), Book III, chapter VI, sections I and V (sections II–IV omitted); chapter VII, sections I–II and VIII (sections III–VII and IX–X omitted); chapter VIII, sections I–II and XI (sections III–X omitted); chapter IX, sections I, III and V (sections II, IV and VI omitted); chapter X, sections II and VI (sections I and III–V omitted): the pattern of the Christian life: belonging to God, self-denial, bearing the cross, meditation on the life to come, and the right use of this present life and of one’s calling. Primary source; the interpretations are the author’s.

Maelezo ya CTS: Sura hizi tano fupi (III.6–10) mara nyingi zilichapishwa peke yake kama “Kijitabu cha Dhahabu cha Maisha ya Kweli ya Kikristo.” Calvin anaziweka kabla ya mjadala wake kamili wa kuhesabiwa haki ili kuonyesha kwamba imani ihesabuyo haki daima huzaa maisha yaliyobadilika. “Hatuli wetu wenyewe; tu mali ya Mungu” (sura ya VII, sehemu ya I) ndio moyo wa somo hili. Calvin anaposema “kudharau maisha ya sasa” hamaanishi kuchukia uhai au karama za Mungu, ambazo anaziita baraka za kupokelewa kwa shukrani (sura ya IX, sehemu ya III; sura ya X, sehemu ya II); anamaanisha kukataa kuuacha ulimwengu huu uzishike mioyo yetu. “Mediocrity” maana yake ni hali ya kipato cha kiasi, si ubora hafifu; “vocation” au “calling” (wito) ni nafasi ya maisha ambayo Mungu humpangia kila mtu, kwa hiyo hakuna kazi ya uaminifu isiyo na thamani machoni pake. Mifano ya taabu za nyumbani katika sura ya IX inaakisi maisha ya karne ya kumi na sita.CTS note: These five short chapters (III.6–10) were often printed on their own as the “Golden Booklet of the True Christian Life.” Calvin places them before his full treatment of justification to show that the faith which justifies always produces a changed life. “We are not our own; we are God’s” (chapter VII, section I) is the heart of the reading. By “contempt of the present life” Calvin does not mean hatred of life or of God’s gifts, which he calls blessings to be received with thanks (chapter IX, section III; chapter X, section II); he means refusing to let this world hold our hearts. “Mediocrity” means modest means, not poor quality; a “vocation” or “calling” is the station in life to which God assigns each person, so that no honest work is worthless in his sight. The examples of household troubles in chapter IX reflect sixteenth-century life.

Kitabu cha III. Sura ya VI. Maisha ya Mkristo. Hoja na Mawaidha ya Kimaandiko Juu Yake.Book III. Chapter VI. The Life of a Christian. Scriptural Arguments and Exhortations to It.

Tumesema kwamba lengo la kuzaliwa upya ni kwamba maisha ya waumini yaonyeshe upatano na maelewano kati ya haki ya Mungu na utii wao; na kwamba kwa njia hiyo wathibitishe kufanywa wana ambako kwa huko wanakubaliwa kuwa watoto wake. Lakini ingawa sheria ya Mungu inayo ndani yake upya huo wa maisha ambao kwao sura yake inarejeshwa ndani yetu, hata hivyo, kwa kuwa uvivu wetu unahitaji kuchochewa na kusaidiwa sana, itafaa kukusanya kutoka sehemu mbalimbali za Maandiko kanuni ya kurekebisha maisha, ili wale wanaotubu kwa moyo wote wasichanganyikiwe katika mambo wanayoyafuatilia. Sasa, ninapojitwika kazi ya kuongoza maisha ya Mkristo, najua kwamba naingia katika hoja pana na yenye mambo mengi, ambayo ukubwa wake ungeweza kujaza kitabu kikubwa, kama ningenuia kujadili kila sehemu yake kikamilifu. Kwa maana tunaona jinsi baba wa kanisa walivyoeneza maneno kwa urefu mkubwa katika mawaidha waliyoyatunga juu ya fadhila moja moja tu; tena bila maneno mengi kupita kiasi; kwa kuwa, fadhila yoyote inayokusudiwa kupendekezwa katika hotuba, wingi wa mada kwa kawaida huzaa mtindo mpana, hata usiposema mengi unaonekana kama hujaitendea haki mada. Lakini kusudi langu si kuupanua mpango huu wa maisha ninaotaka kuutoa sasa hata kujadili kila fadhila mmoja mmoja na kuenea katika mawaidha. Mambo hayo yanaweza kutafutwa katika maandishi ya wengine, hasa katika mahubiri ya baba wa kanisa. Itanitosha kuonyesha njia ambayo kwayo mtu mcha Mungu anaweza kuongozwa kufikia lengo sahihi katika kupanga maisha yake, na kutoa kwa ufupi kanuni ya jumla ambayo kwayo anaweza kupima wajibu wake ipasavyo. Labda wakati fulani ujao patapatikana nafasi inayofaa kwa hotuba ndefu; au nitawaachia wengine kazi ambayo mimi sifai kwayo. Kwa asili napenda ufupi; na labda, kama ningetaka kusema kwa kirefu zaidi, nisingefanikiwa. Na hata kama njia ya kufundisha kwa urefu zaidi ingependelewa zaidi, bado singekuwa na hamu ya kujaribu. Hata hivyo, mpango wa kazi hii unanitaka nilishughulikie fundisho lililo rahisi kwa ufupi wote unaowezekana. Kama vile wanafalsafa wanavyo misingi fulani ya unyofu na heshima, ambayo kutoka kwayo wanaondoa wajibu maalum na mzunguko mzima wa fadhila, vivyo hivyo Maandiko hayakosi utaratibu wake katika jambo hili, bali yanadumisha mpangilio mzuri wa hali ya juu, na wa hakika zaidi kuliko mifumo yote ya wanafalsafa. Tofauti ni hii tu—kwamba wanafalsafa, kwa kuwa ni watu wenye tamaa ya sifa, wamejitahidi kujifanya wawazi wa mbinu kwa ustadi mwingi, ili waonyeshe kwa majivuno ustadi wao wa ubunifu. Lakini Roho, ambaye mafundisho yake hayana maringo, hajafuata mpango wa kimbinu kwa usahihi huo wala daima; ambao, hata hivyo, kwa kuutumia mahali fulani, anaonyesha vya kutosha kwamba haupaswi kupuuzwa na sisi.We have said that the end of regeneration is, that the life of believers may exhibit a symmetry and agreement between the righteousness of God and their obedience; and that thus they may confirm the adoption by which they are accepted as his children. But though the law of God contains in it that newness of life by which his image is restored in us, yet since our tardiness needs much stimulation and assistance, it will be useful to collect from various places of Scripture a rule for the reformation of the life, that they who cordially repent may not be bewildered in their pursuits. Now, when I undertake the regulation of a Christian’s life, I know that I am entering on an argument various and copious, and the magnitude of which might fill a large volume, if I designed a complete discussion of every part of it. For we see to what great prolixity the fathers have extended the exhortations composed by them only on single virtues; and that without any excessive loquacity; for, whatever virtue it is intended to recommend in an oration, the copiousness of the matter naturally produces such a diffusiveness of style, that unless you have spoken largely, you seem not to have done justice to the subject. But my design is not to extend the plan of life, which I am now about to deliver, so far as particularly to discourse on each distinct virtue, and expatiate into exhortations. These things may be sought in the writings of others, especially in the homilies of the fathers. It will be sufficient for me if I point out a method by which a pious man may be conducted to the right end in the regulation of his life, and briefly assign a universal rule, by which he may properly estimate his duties. There will, perhaps, at some future period be a suitable opportunity for declamations; or I shall leave to others an office for which I am not calculated. I am naturally fond of brevity; and, perhaps, were I desirous of speaking in a more copious manner, I should not succeed. And if a more prolix method of teaching were most acceptable, yet I should scarcely be inclined to make the trial. The plan of the present work, however, requires me to treat a simple doctrine with all possible brevity. As the philosophers have certain principles of rectitude and honour, whence they deduce particular duties and the whole circle of virtues, so the Scripture is not without its order in this respect, but maintains an economy superlatively beautiful, and far more certain, than all the systems of the philosophers. There is only this difference—that, the philosophers being ambitious men, they have sedulously affected an exquisite perspicuity of method, in order to make an ostentatious display of their ingenious dexterity. But the Spirit, whose teaching is void of affectation, has not so exactly or perpetually observed a methodical plan; which, nevertheless, by using it in some places, he sufficiently indicates ought not to be neglected by us.

[…] (Sehemu za II–IV zimeachwa.)[…] (Sections II–IV omitted.)

V. Hata hivyo sitasisitiza kuwa ni lazima kabisa kwamba mwenendo wa Mkristo usipumue kitu ila injili kamilifu; ambayo, hata hivyo, inapaswa kutamaniwa na kulengwa. Lakini sidai ukamilifu wa kiinjili kwa ukali hata nikatae kumkubali kuwa Mkristo yule ambaye bado hajaufikia; kwa maana hapo wote wangetengwa na Kanisa; kwa kuwa hakuna mtu awezaye kupatikana ambaye bado hayuko mbali nao sana; na wengi wameendelea kidogo sana hadi sasa, ambao, hata hivyo, ingekuwa si haki kuwakataa. Basi? Na tuweke mbele ya macho yetu alama ile ambayo kwayo peke yake juhudi yetu lazima ielekezwe. Iwekwe kuwa lengo ambalo tunapaswa kulikimbilia kwa bidii. Kwa maana si halali kwako kufanya maelewano na Mungu hivi, kwamba utekeleze sehemu ya wajibu uliowekewa katika neno lake, na kuacha sehemu nyingine, kwa hiari yako. Kwa maana, kwanza kabisa, yeye kila mahali anapendekeza unyofu kama tawi kuu la ibada yake; kwa huo anakusudia usahili wa dhati wa moyo, usio na hila wala uongo; kinyume chake ni moyo wenye nyuso mbili; kama vile ilivyosemwa kwamba mwanzo wa maisha ya uadilifu ni wa kiroho, pale mapenzi ya ndani ya akili yanapojitolea kwa Mungu bila unafiki katika kukuza utakatifu na haki. Lakini kwa kuwa hakuna mtu katika gereza hili la kidunia na la kimwili aliye na nguvu za kutosha za kusonga mbele katika mwendo wake kwa bidii inayostahili, na wengi wanaelemewa na udhaifu mkubwa hata wanayumba-yumba na kuchechemea, na hata kutambaa chini, na hivyo kuendelea kidogo sana,—kila mmoja wetu na aendelee kulingana na uwezo wake mdogo, na kuendelea na safari tuliyoianza. Hakuna mtu atakayekuwa na bahati mbaya hata asiweze kuendelea kila siku, ijapokuwa kidogo. Kwa hiyo, tusiache kujitahidi, ili tuwe tunasonga mbele bila kukoma katika njia ya Bwana; wala tusikate tamaa kwa sababu ya udogo wa mafanikio yetu; kwa maana ijapokuwa mafanikio yetu hayalingani na matakwa yetu, hata hivyo taabu yetu haipotei, siku hii inapozidi iliyotangulia; mradi, kwa usahili wa dhati, tuendelee kuliangalia lengo letu, na kukimbilia mwisho wa mbio, bila kujipigia debe wala kuyaendekeza mielekeo yetu mibaya, bali tukijitahidi daima kuzidi kuboreka, mpaka tufikie ukamilifu wa wema, ambao kwa kweli tunautafuta na kuufuata maadamu tunaishi, na tutaufikia wakati, tukiwa tumevuliwa udhaifu wote wa mwili, tutakapokubaliwa na Mungu katika ushirika kamili naye.V. Yet I would not insist upon it as absolutely necessary, that the manners of a Christian should breathe nothing but the perfect gospel; which, nevertheless, ought both to be wished and to be aimed at. But I do not so rigorously require evangelical perfection as not to acknowledge as a Christian, one who has not yet attained to it; for then all would be excluded from the Church; since no man can be found who is not still at a great distance from it; and many have hitherto made but a very small progress, whom it would, nevertheless, be unjust to reject. What then? let us set before our eyes that mark, to which alone our pursuit must be directed. Let that be prescribed as the goal towards which we must earnestly tend. For it is not lawful for you to make such a compromise with God, as to undertake a part of the duties prescribed to you in his word, and to omit part of them, at your own pleasure. For, in the first place, he every where recommends integrity as a principal branch of his worship; by which he intends a sincere simplicity of heart, free from all guile and falsehood; the opposite of which is a double heart; as though it had been said, that the beginning of a life of uprightness is spiritual, when the internal affection of the mind is unfeignedly devoted to God in the cultivation of holiness and righteousness. But since no man in this terrestrial and corporeal prison has strength sufficient to press forward in his course with a due degree of alacrity, and the majority are oppressed with such great debility, that they stagger and halt, and even creep on the ground, and so make very inconsiderable advances,—let us every one proceed according to our small ability, and prosecute the journey we have begun. No man will be so unhappy, but that he may every day make some progress, however small. Therefore, let us not cease to strive, that we may be incessantly advancing in the way of the Lord; nor let us despair on account of the smallness of our success; for however our success may not correspond to our wishes, yet our labour is not lost, when this day surpasses the preceding one; provided that, with sincere simplicity, we keep our end in view, and press forward to the goal, not practising self-adulation, nor indulging our own evil propensities, but perpetually exerting our endeavours after increasing degrees of amelioration, till we shall have arrived at a perfection of goodness, which, indeed, we seek and pursue as long as we live, and shall then attain, when, divested of all corporeal infirmity, we shall be admitted by God into complete communion with him.

Kitabu cha III. Sura ya VII. Muhtasari wa Maisha ya Mkristo. Kujikana.Book III. Chapter VII. Summary of the Christian Life. Self-Denial.

Ingawa sheria ya Mungu ina mpango bora kabisa na ulioandaliwa vizuri wa kuongoza maisha, hata hivyo imempendeza Mwalimu wa mbinguni kuwafinyanga watu kwa mafundisho sahihi zaidi kulingana na kanuni aliyoiweka katika sheria. Na kanuni ya mafundisho hayo ni hii—kwamba ni wajibu wa waumini “kuutoa miili yao iwe dhabihu iliyo hai, takatifu, ya kumpendeza Mungu;” na kwamba katika hili ndipo ibada yake halali ilipo. Kutokana na hayo hutolewa hoja ya kuwaonya, “Msiifuatishe namna ya dunia hii; bali mgeuzwe kwa kufanywa upya nia zenu, mpate kujua hakika ya mapenzi ya Mungu yaliyo mema.” Hili ni jambo zito sana la kuzingatia, kwamba tumewekwa wakfu na kujitolea kwa Mungu; ili tusifikiri, tusiseme, tusitafakari, wala tusifanye kitu chochote tangu sasa ila kwa nia ya utukufu wake. Kwa maana kitu kitakatifu hakiwezi, bila dhuluma kubwa kwake, kutumiwa kwa matumizi yasiyo matakatifu. Kama sisi si wetu wenyewe, bali ni wa Bwana, ni dhahiri kosa gani tunalopaswa kuliepuka, na lengo gani ambalo matendo yote ya maisha yetu yanapaswa kuelekezwa. Hatuli wetu wenyewe; kwa hiyo wala akili yetu wala mapenzi yetu yasitawale katika mashauri na matendo yetu. Hatuli wetu wenyewe; kwa hiyo tusiweke kuwa lengo letu kutafuta lile linalofaa kwetu kwa jinsi ya mwili. Hatuli wetu wenyewe; kwa hiyo na tujisahau, kadiri iwezekanavyo, sisi wenyewe na vitu vyetu vyote. Kinyume chake, sisi ni wa Mungu; kwa hiyo na tuishi kwa ajili yake na tufe kwa ajili yake. Sisi ni wa Mungu; kwa hiyo hekima yake na mapenzi yake na viongoze matendo yetu yote. Sisi ni wa Mungu; kwa hiyo, kwake yeye, kama lengo letu pekee halali, kila sehemu ya maisha yetu na ielekezwe. Lo, jinsi gani mtu yule ameendelea sana, ambaye, akiisha kufundishwa kwamba si wake mwenyewe, ameuondoa ukuu na uongozi wa nafsi yake kutoka kwa akili yake mwenyewe, ili ayakabidhi kwa Mungu! Kwa maana kama vile kufuata mielekeo yao wenyewe huwaongoza watu kwenye maangamizi kwa uhakika zaidi, vivyo hivyo kutotegemea ujuzi wetu wala mapenzi yetu, bali kuufuata tu uongozi wa Bwana, ndiyo njia pekee ya usalama. Basi hii iwe hatua ya kwanza: kujiacha sisi wenyewe, ili tuweke nguvu zote za uwezo wetu katika utumishi wa Bwana. Kwa utumishi simaanishi ule tu unaoishia katika utii wa maneno, bali ule ambao kwao akili ya mwanadamu, ikiwa imevuliwa ujingajinga wake wa kimwili wa asili, hujikabidhi kabisa kwa uongozi wa Roho wa Mungu. Badiliko hili, ambalo Paulo analiita kufanywa upya akili, ingawa ndilo mlango wa kwanza wa kuingia katika uzima, wanafalsafa wote hawakulijua. Kwa maana wao wanamweka Akili kama mwongozaji pekee wa mwanadamu; wanafikiri kwamba ndiye pekee anayepaswa kusikilizwa; kwa ufupi, yeye peke yake ndiye wanayemkabidhi uongozi wa mwenendo. Lakini falsafa ya Kikristo inaiamuru ipishe na kunyenyekea kwa Roho Mtakatifu; hata mtu mwenyewe hawi anaishi, bali anambeba Kristo anayeishi na kutawala ndani yake.Although the Divine law contains a most excellent and well-arranged plan for the regulation of life, yet it has pleased the heavenly Teacher to conform men by a more accurate doctrine to the rule which he had prescribed in the law. And the principle of that doctrine is this—that it is the duty of believers to “present their bodies a living sacrifice, holy, acceptable unto God;” and that in this consists the legitimate worship of him. Hence is deduced an argument for exhorting them, “Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that will of God.” This is a very important consideration, that we are consecrated and dedicated to God; that we may not hereafter think, speak, meditate, or do any thing but with a view to his glory. For that which is sacred cannot, without great injustice towards him, be applied to unholy uses. If we are not our own, but the Lord’s, it is manifest both what error we must avoid, and to what end all the actions of our lives are to be directed. We are not our own; therefore neither our reason nor our will should predominate in our deliberations and actions. We are not our own; therefore let us not propose it as our end, to seek what may be expedient for us according to the flesh. We are not our own; therefore let us, as far as possible, forget ourselves and all things that are ours. On the contrary, we are God’s; to him, therefore, let us live and die. We are God’s; therefore let his wisdom and will preside in all our actions. We are God’s; towards him, therefore, as our only legitimate end, let every part of our lives be directed. O, how great a proficiency has that man made, who, having been taught that he is not his own, has taken the sovereignty and government of himself from his own reason, to surrender it to God! For as compliance with their own inclinations leads men most effectually to ruin, so to place no dependence on our own knowledge or will, but merely to follow the guidance of the Lord, is the only way of safety. Let this, then, be the first step, to depart from ourselves, that we may apply all the vigour of our faculties to the service of the Lord. By service I mean, not that only which consists in verbal obedience, but that by which the human mind, divested of its natural carnality, resigns itself wholly to the direction of the Divine Spirit. Of this transformation, which Paul styles a renovation of the mind, though it is the first entrance into life, all the philosophers were ignorant. For they set up Reason as the sole directress of man; they think that she is exclusively to be attended to; in short, to her alone they assign the government of the conduct. But the Christian philosophy commands her to give place and submit to the Holy Spirit; so that now the man himself lives not, but carries about Christ living and reigning within him.

II. Kutokana na hayo pia hutokea matokeo mengine, kwamba tusitafute mambo yetu wenyewe, bali yale yanayopatana na mapenzi ya Bwana, na yanayoelekea kuendeleza utukufu wake. Hii pia inaonyesha maendeleo makubwa, kwamba karibu kujisahau, na hakika kupuuza kila jambo la kujipendelea, tunajitahidi kwa uaminifu kuelekeza uangalifu wetu kwa Mungu na amri zake. Kwa maana Maandiko yanapotuamuru kuyaacha mambo yote ya kibinafsi na ya kujipendelea, hayafuti tu katika akili zetu tamaa ya mali, kiu ya mamlaka, na upendeleo wa watu, bali pia yanang’oa tamaa ya cheo na hamu yote ya utukufu wa kibinadamu, pamoja na mapigo mengine ya siri zaidi. Kwa kweli, mtu wa Kikristo anapaswa kuwa amejiweka na kujiandaa hivi, hata atafakari kwamba ana shughuli na Mungu kila dakika ya maisha yake. Hivyo, kama atakavyopima matendo yake yote kwa mapenzi yake na uamuzi wake, vivyo hivyo ataelekeza mwelekeo wote wa akili yake kwa unyofu kwake. Kwa maana yule aliyejifunza kumtazama Mungu katika kila jambo analolifanya, pia amepandishwa juu ya kila wazo la bure. Huu ndio ule kujikana ambako Kristo, tangu mwanzo wa safari yao, anawaagiza wanafunzi wake kwa bidii kubwa; ambako, kunapoanza kutawala moyo, hakuachi nafasi kwa kiburi, majivuno, wala maonyesho, wala kwa tamaa ya mali, uasherati, anasa, ulegevu, wala maovu mengine yo yote ambayo ni uzao wa kujipenda. Kinyume chake, mahali popote pasipotawala, huko ama maovu makubwa kabisa huendekezwa bila haya hata kidogo; au, kama upo mwonekano wowote wa wema, huharibiwa na shauku potovu ya utukufu. Nionyeshe, kama unaweza, mtu mmoja ambaye, kama hajajikana mwenyewe kulingana na amri ya Bwana, ana mwelekeo wa hiari wa kutenda wema miongoni mwa watu. Kwa maana wote ambao hawakuongozwa na mwelekeo huo wamefuata wema kwa upendo wa kusifiwa tu. Na hata wale wanafalsafa waliowahi kubisha kwamba wema unatamaniwa kwa ajili ya wema wenyewe, wamejaa kiburi kikubwa hata ni dhahiri kwamba hawakutamani wema kwa sababu nyingine ila kuwapa nafasi ya kuonyesha kiburi. Lakini Mungu yuko mbali sana na kupendezwa na wale wenye tamaa ya sifa za watu, au na mioyo iliyojaa kiburi na majivuno, hata anatamka kwamba “wamekwisha kupata thawabu yao” katika ulimwengu huu, na anaonyesha makahaba na watoza ushuru kuwa karibu zaidi na ufalme wa mbinguni kuliko watu kama hao. Lakini bado hatujaeleza wazi idadi na ukubwa wa vikwazo ambavyo mtu huzuiliwa navyo katika kufuata lililo sawa, maadamu hajajikana kabisa. Kwa maana ni msemo wa zamani na wa kweli kwamba ulimwengu wa maovu umefichwa katika nafsi ya mwanadamu. Wala huwezi kupata dawa nyingine ila kujikana mwenyewe na kuyaondoa mawazo yote ya kujipendelea, na kuelekeza uangalifu wako wote kufuata mambo hayo ambayo Bwana anakutaka uyafuate, na ambayo yanapaswa kufuatwa kwa sababu hii peke yake, kwamba yanampendeza yeye.II. Hence also that other consequence, that we should seek not our own things, but those which are agreeable to the will of the Lord, and conducive to the promotion of his glory. This also argues a great proficiency, that almost forgetting ourselves, and certainly neglecting all selfish regards, we endeavour faithfully to devote our attention to God and his commandments. For when the Scripture enjoins us to discard all private and selfish considerations, it not only erases from our minds the cupidity of wealth, the lust of power, and the favour of men, but also eradicates ambition and all appetite after human glory, with other more secret plagues. Indeed, a Christian man ought to be so disposed and prepared, as to reflect that he has to do with God every moment of his life. Thus, as he will measure all his actions by his will and determination, so he will refer the whole bias of his mind religiously to him. For he who has learned to regard God in every undertaking, is also raised above every vain imagination. This is that denial of ourselves, which Christ, from the commencement of their course, so diligently enjoins on his disciples; which, when it has once obtained the government of the heart, leaves room neither for pride, haughtiness, or ostentation, nor for avarice, libidinousness, luxury, effeminacy, or any other evils which are the offspring of self-love. On the contrary, wherever it does not reign, there either the grossest vices are indulged without the least shame; or, if there exist any appearance of virtue, it is vitiated by a depraved passion for glory. Show me, if you can, a single individual, who, unless he has renounced himself according to the command of the Lord, is voluntarily disposed to practise virtue among men. For all who have not been influenced by this disposition, have followed virtue merely from the love of praise. And even those of the philosophers who have ever contended that virtue is desirable for its own sake, have been inflated with so much arrogance, that it is evident they desired virtue for no other reason than to furnish them occasion for the exercise of pride. But God is so far from being delighted, either with those who are ambitious of popular praise, or with hearts so full of pride and presumption, that he pronounces “they have their reward” in this world, and represents harlots and publicans as nearer to the kingdom of heaven than such persons. But we have not yet clearly stated the number and magnitude of the obstacles by which a man is impeded in the pursuit of that which is right, as long as he has refrained from all self-denial. For it is an ancient and true observation, that there is a world of vices concealed in the soul of man. Nor can you find any other remedy than to deny yourself and discard all selfish considerations, and to devote your whole attention to the pursuit of those things which the Lord requires of you, and which ought to be pursued for this sole reason, because they are pleasing to him.

[…] (Sehemu za III–VII zimeachwa.)[…] (Sections III–VII omitted.)

VIII. Na tuelezee tena, kwa upana zaidi, tawi kuu la kujikana, ambalo tumesema linamhusu Mungu; na kwa hakika mengi yamekwisha kusemwa juu yake, ambayo itakuwa si lazima kuyarudia: itatosha kuonyesha jinsi linavyotuzoeza utulivu wa moyo na uvumilivu. Kwanza, basi, katika kutafuta urahisi au utulivu wa maisha ya sasa, Maandiko yanatuita kwenye jambo hili: kwamba tukijikabidhi sisi wenyewe na vyote tulivyo navyo kwa mapenzi ya Mungu, tumkabidhi hisia za mioyo yetu, zishindwe na kutiishwa. Kutamani mali na heshima, kuwa na tamaa ya mamlaka, kukusanya utajiri, kurundika vitu vyote hivyo vya ubatili vinavyoonekana kuelekea fahari na maonyesho, hasira yetu ni kali, na tamaa yetu haina mipaka. Kinyume chake, kwa umaskini, kutojulikana, na unyonge, tunahisi hofu na chuki ya ajabu, vinavyotusukuma kuviepuka kwa njia zote zinazowezekana. Kutokana na hayo tunaweza kuona jinsi akili za wale wote wanaoongoza maisha yao kwa akili zao wenyewe zinavyokosa utulivu; ni hila ngapi wanazojaribu, na kwa juhudi gani wanajichosha, ili, kwa upande mmoja, wapate malengo ya tamaa ya cheo au ya choyo, kwa upande mwingine, waepuke umaskini na unyonge. Kwa hiyo watu wacha Mungu, ili wasinaswe katika mitego kama hiyo, lazima wafuate mwendo ufuatao: Kwanza, wasitamani, wasitumaini, wala wasifikirie kufanikiwa kwa sababu yoyote nyingine ila baraka ya Mungu; na juu ya hiyo wategemee kwa usalama na kwa ujasiri. Kwa maana, ingawa mwili unaweza kuonekana kwa nafsi yake kuwa unajitosheleza kabisa, ama unapojaribu kwa bidii yake mwenyewe, au kwa juhudi kubwa, kupata heshima na utajiri, au unapokuwa unasaidiwa na upendeleo wa watu,—hata hivyo ni hakika kwamba mambo hayo yote ni si kitu, na kwamba hatutapata faida yo yote, kwa ustadi wala kwa kazi, ila kadiri Bwana atakavyoustawisha vyote viwili. Kinyume chake, baraka yake peke yake hupata njia, hata kupitia vikwazo vyote, ili kuleta mambo yetu yote kwenye hitimisho la furaha na mafanikio. Na ingawa, kwa sehemu kubwa, tunaweza bila hiyo kujipatia kiwango fulani cha utajiri na utukufu, kama tunavyoona kila siku watu waovu wakikusanya heshima kubwa na mali nyingi mno, hata hivyo, kwa kuwa wale walio chini ya laana ya Mungu hawafurahii hata chembe ndogo kabisa ya furaha, hatutapata kitu bila baraka ya Mungu ambacho hatimaye hakitakuwa maafa kwetu. Na hakika si cha kutamaniwa kile ambacho kukipata huwafanya watu kuwa na taabu zaidi.VIII. Let us describe again, more at large, the principal branch of self-denial, which we have said relates to God; and indeed many observations have already been made concerning it, which it would be needless to repeat: it will be sufficient to show how it habituates us to equanimity and patience. First, therefore, in seeking the convenience or tranquillity of the present life, the Scripture calls us to this point; that resigning ourselves and all that we have to the will of God, we should surrender to him the affections of our heart, to be conquered and reduced to subjection. To desire wealth and honours, to be ambitious of power, to accumulate riches, to amass all those vanities which appear conducive to magnificence and pomp, our passion is furious, and our cupidity unbounded. On the contrary, to poverty, obscurity, and meanness, we feel a wonderful fear and abhorrence, which stimulate us to avoid them by all possible means. Hence we may see, how restless the minds of all those persons are, who regulate their lives according to their own reason; how many arts they try, and with what exertions they fatigue themselves, in order, on the one hand, to obtain the objects of ambition or avarice, on the other, to avoid poverty and meanness. Pious men, therefore, that they may not be involved in such snares, must pursue the following course: First, let them neither desire, nor hope, nor entertain a thought of prosperity, from any other cause than the Divine blessing; and on that let them securely and confidently depend. For however the flesh may appear to itself to be abundantly sufficient, when it either attempts by its own industry, or strenuous exertions, to attain honours and wealth, or is assisted by the favour of man,—yet it is certain, that all these things are nothing, and that we shall obtain no advantage, either by ingenuity or by labour, but as far as the Lord shall prosper both. On the contrary, his benediction alone finds a way, even through all impediments, so as to bring all our affairs to a joyful and prosperous conclusion. And though we may, for the most part, be able without it to obtain for ourselves some degree of opulence and glory, as we daily behold impious men accumulating great honours and enormous wealth, yet, since those who are under the curse of God enjoy not even the smallest particle of happiness, we shall acquire nothing without the Divine blessing, which will not eventually prove a calamity to us. And that is by no means to be desired, the acquisition of which renders men more miserable.

[…] (Sehemu za IX–X zimeachwa.)[…] (Sections IX–X omitted.)

Kitabu cha III. Sura ya VIII. Kuubeba Msalaba, Ambalo ni Tawi la Kujikana.Book III. Chapter VIII. Bearing the Cross, Which Is a Branch of Self-Denial.

Lakini inampasa mtu mwenye moyo wa utauwa kupanda juu zaidi, hata kwa lile ambalo Kristo anawaita wanafunzi wake; kwamba kila mtu “auchukue msalaba wake.” Kwa maana wote ambao Bwana amewachagua na kuwaheshimu kwa kuwakubali katika jamii ya watakatifu wake, wanapaswa kujiandaa kwa maisha magumu, ya taabu, yasiyo na utulivu, na yaliyojaa mateso mengi na ya aina mbalimbali. Ni mapenzi ya Baba yao wa mbinguni kuwazoeza hivi, ili apate uthibitisho wa hakika wa wale walio wake. Akianzia na Kristo, Mwanawe mzaliwa wa kwanza, anaifuata njia hii kwa watoto wake wote. Kwa maana ingawa Kristo alikuwa Mwana mpendwa kuliko wote, ambaye Baba alipendezwa naye siku zote, tunaona jinsi alivyopata upole na huruma kidogo; hata inaweza kusemwa kwa kweli, si tu kwamba alibebeshwa msalaba daima wakati wa kukaa kwake duniani, bali kwamba maisha yake yote hayakuwa kitu ila msalaba wa daima wa aina fulani. Mtume anatoa sababu, kwamba ilikuwa lazima “ajifunze utii kwa mambo aliyoteseka.” Kwa nini, basi, tujiondoe katika hali ile ambayo ilimpasa Kristo kichwa chetu kuitii; hasa kwa kuwa kunyenyekea kwake kulikuwa kwa ajili yetu, ili atuonyeshe mfano wa uvumilivu katika nafsi yake mwenyewe? Kwa hiyo mtume anafundisha kwamba ni mpango wa watoto wote wa Mungu “kufanana naye.” Pia ni chanzo cha faraja kubwa kwetu, katika hali zisizopendeza na ngumu, ambazo huhesabiwa kuwa shida na maafa, kwamba tunashiriki mateso ya Kristo; kwamba kama yeye kutoka katika mzunguko wa maovu yote aliingia katika utukufu wa mbinguni, vivyo hivyo sisi tunaongozwa mbele kupitia dhiki mbalimbali hadi utukufu ule ule; kwa maana Paulo anatufundisha kwamba tunapo “kujua ushirika wa mateso yake,” tunaushika pia “uweza wa kufufuka kwake;” kwamba tunapofananishwa na kufa kwake, ndivyo tunavyoandaliwa kushiriki ufufuo wake wa utukufu. Jinsi gani hili linafaa kupunguza uchungu wote wa msalaba, kwamba kadiri tunavyoteswa zaidi na shida, ndivyo ushirika wetu na Kristo unavyothibitishwa kwa hakika zaidi! Kwa ushirika huu mateso yenyewe si tu yanakuwa baraka kwetu, bali yanatoa msaada mkubwa kuelekea kuendeleza wokovu wetu.But it becomes a pious mind to rise still higher, even to that to which Christ calls his disciples; that every one should “take up his cross.” For all whom the Lord has chosen and honoured with admission into the society of his saints, ought to prepare themselves for a life, hard, laborious, unquiet, and replete with numerous and various calamities. It is the will of their heavenly Father to exercise them in this manner, that he may have a certain proof of those that belong to him. Having begun with Christ his first begotten Son, he pursues this method towards all his children. For though Christ was above all others the beloved Son, in whom the Father was always well pleased, yet we see how little indulgence and tenderness he experienced; so that it may be truly said, not only that he was perpetually burdened with a cross during his residence on earth, but that his whole life was nothing but a kind of perpetual cross. The apostle assigns the reason, that it was necessary for him to “learn obedience by the things which he suffered.” Why, then, should we exempt ourselves from that condition, to which it behoved Christ our head to be subject; especially since his submission was on our account, that he might exhibit to us an example of patience in his own person? Wherefore the apostle teaches, that it is the destination of all the children of God “to be conformed to him.” It is also a source of signal consolation to us, in unpleasant and severe circumstances, which are esteemed adversities and calamities, that we partake of the sufferings of Christ; that as he from a labyrinth of all evils entered into the glory of heaven, so we are conducted forward through various tribulations to the same glory; for Paul teaches us, that when we “know the fellowship of his sufferings,” we also apprehend “the power of his resurrection;” that while we are conformed to his death, we are thus prepared to partake of his glorious resurrection. How much is this adapted to alleviate all the bitterness of the cross, that the more we are afflicted by adversities, our fellowship with Christ is so much the more certainly confirmed! By this communion the sufferings themselves not only become blessings to us, but afford considerable assistance towards promoting our salvation.

II. Zaidi ya hayo, Bwana wetu hakuwa na ulazima wa kuubeba msalaba, ila kushuhudia na kuthibitisha utii wake kwa Baba yake; lakini zipo sababu nyingi zinazofanya iwe lazima kwetu kuishi chini ya msalaba wa daima. Kwanza, kwa kuwa kwa asili tuna mwelekeo mkubwa mno wa kuvihusisha vitu vyote na mwili wetu, isipokuwa tuwe na uthibitisho wa kuonekana kwa macho, kama ilivyo, wa udhaifu wetu, kwa urahisi tunajiwekea hesabu ya kupindukia ya nguvu zetu, tukidhani kwamba, lolote litakalotokea, litabaki bila kutishika na lisiloshindwa katikati ya shida zote. Hili hutuvimbisha kwa ujasiri wa kipumbavu, wa bure, wa kimwili; tukiutegemea, tunakuwa wakaidi na wenye kiburi, kinyume cha Mungu mwenyewe, kana kwamba uwezo wetu wenyewe unatutosha bila neema yake. Kiburi hiki hawezi kukizuia vizuri zaidi kuliko kwa kututhibitishia kwa uzoefu, si tu udhaifu wetu mkubwa, bali pia unyonge wetu uliokithiri. Kwa hiyo anatuadhibu kwa aibu, au umaskini, au kupoteza ndugu, au ugonjwa, au maafa mengine; ambayo kuyabeba, tukiwa hatuwezi kwa nafsi zetu, punde tunazama chini yake. Hivyo, tukinyenyekezwa, tunajifunza kuiomba nguvu yake, ambayo peke yake hutufanya tusimame wima chini ya mzigo wa mateso. Zaidi ya hayo, watakatifu wakuu, ingawa wanatambua kwamba wanasimama kwa neema ya Mungu, si kwa nguvu zao wenyewe, hata hivyo wana hakika zaidi ya inavyopaswa juu ya ushupavu wao na uthabiti wao, isipokuwa awaongoze kwa nidhamu ya msalaba hadi kujijua kwa kina zaidi. Dhana hii iliingia hata kwa Daudi: “Katika kufanikiwa kwangu nalisema, Sitaondoshwa kamwe; Bwana, kwa fadhili zako umenifanya mlima wangu usimame imara. Ulificha uso wako, nikafadhaika.” Kwa maana anakiri kwamba hisia zake zilikuwa zimepigwa na usingizi na kufa ganzi na kufanikiwa, hata, akipuuza neema ya Mungu, ambayo alipaswa kuitegemea, alijitegemea mwenyewe, hata akajiahidi kusimama daima. Kama hili lilitokea kwa nabii mkuu hivyo, ni nani miongoni mwetu asiyepaswa kuogopa na kuwa mwangalifu? Basi, ingawa katika kufanikiwa wamejipendekeza kwa wazo la kuwa na uthabiti na uvumilivu wa juu zaidi, hata hivyo wanaponyenyekezwa na shida, wanajifunza kwamba huo ulikuwa unafiki tu. Wakionywa na ushahidi kama huo wa magonjwa yao, waumini wanasonga mbele katika unyenyekevu, na, wakiwa wamevuliwa ujasiri potovu katika mwili, wanakimbilia neema ya Mungu; na wanapoikimbilia, wanapata uwepo wa nguvu za Mungu, ambamo wanapata ulinzi tele.II. Besides, our Lord was under no necessity of bearing the cross, except to testify and prove his obedience to his Father; but there are many reasons which render it necessary for us to live under a continual cross. First, as we are naturally too prone to attribute every thing to our flesh, unless we have, as it were, ocular demonstration of our imbecility, we easily form an extravagant estimate of our strength, presuming that whatever may happen, it will remain undaunted and invincible amidst all difficulties. This inflates us with a foolish, vain, carnal confidence; relying on which, we become contumacious and proud, in opposition to God himself, just as though our own powers were sufficient for us without his grace. This arrogance he cannot better repress, than by proving to us from experience, not only our great imbecility, but also our extreme frailty. Therefore he afflicts us with ignominy, or poverty, or loss of relatives, or disease, or other calamities; to the bearing of which being in ourselves unequal, we ere long sink under them. Thus being humbled, we learn to invoke his strength, which alone causes us to stand erect under a load of afflictions. Moreover, the greatest saints, though sensible that they stand by the grace of God, not by their own strength, are nevertheless more secure than they ought to be of their fortitude and constancy, unless he leads them by the discipline of the cross into a deeper knowledge of themselves. This presumption insinuated itself even into David: “In my prosperity I said, I shall never be moved; Lord, by thy favour thou hast made my mountain to stand strong. Thou didst hide thy face, and I was troubled.” For he confesses that his senses were so stupefied and benumbed by prosperity, that disregarding the grace of God, on which he ought to have depended, he relied on himself, so as to promise himself a permanent standing. If this happened to so great a prophet, who of us should not be fearful and cautious? Though in prosperity, therefore, they have flattered themselves with the notion of superior constancy and patience, yet when humbled by adversity, they learn that this was mere hypocrisy. Admonished by such evidences of their maladies, believers advance in humility, and, divested of corrupt confidence in the flesh, betake themselves to the grace of God; and when they have applied to it, they experience the presence of the Divine strength, in which they find abundant protection.

[…] (Sehemu za III–X zimeachwa.)[…] (Sections III–X omitted.)

XI. Lakini kwa kuwa tumetoa sababu kuu ya kuubeba msalaba kutokana na kuzingatia mapenzi ya Mungu, ni lazima tuonyeshe kwa ufupi tofauti kati ya subira ya kifalsafa na subira ya Kikristo. Kwa maana ni wachache sana kati ya wanafalsafa waliofikia kilele cha akili cha kuona kwamba tunazoezwa kwa mateso kwa mkono wa Mungu, na kuhitimisha kwamba Mungu apaswa kutiiwa katika matukio haya; na hata wale waliofika mbali hivyo, hawatoi sababu nyingine ila kwamba ni lazima. Hii ni kusema nini ila kwamba tunapaswa kunyenyekea kwa Mungu, kwa sababu ingekuwa bure kushindana naye? Kwa maana tukimtii Mungu kwa sababu ya ulazima tu, kama ingewezekana kumkimbia, utii wetu ungekoma. Lakini Maandiko yanatuamuru kuliangalia mapenzi ya Mungu kwa mtazamo tofauti kabisa; kwanza, kama yanayopatana na haki na adili; pili, kama yanayoelekezwa kutimiza wokovu wetu. Mawaidha ya Kikristo ya uvumilivu, basi, ni kama haya: Tuwe tunateswa kwa umaskini, au uhamisho, au kifungo, au aibu, au ugonjwa, au kupoteza ndugu, au maafa mengine kama hayo, ni lazima tutafakari kwamba hakuna lolote kati ya mambo haya litokealo bila amri na utunzaji wa Mungu; na zaidi ya hayo, kwamba yeye hafanyi lolote ila kwa haki iliyo na utaratibu kamili. Je, makosa yetu yasiyohesabika ya kila siku hayastahili adhabu kali na nzito zaidi kuliko zile ambazo huruma yake inatuletea? Je, si jambo la busara kabisa kwamba mwili wetu ushindwe, na kama ilivyo, uzoezwe kuvaa nira, usije ukatoka, kulingana na mielekeo yake, kwenda kwenye ziada zisizo na sheria? Je, haki ya Mungu na kweli yake hazistahili jitihada zetu kwa ajili yake? Lakini ikiwa haki ya Mungu inaonekana wazi katika mateso yetu, hatuwezi bila uovu kunung’unika wala kupinga. Hatusikii tena msemo ule baridi wa wanafalsafa, Ni lazima tunyenyekee kwa ulazima; bali somo lenye uhai na nguvu nyingi, Ni lazima tutii, kwa sababu si halali kupinga: ni lazima tuteseke kwa subira, kwa sababu kutokuwa na subira ni kupinga kwa uasi haki ya Mungu. Kwa sababu hakuna kitu kinachotupendeza kweli ila kile tunachojua kuwa kinaelekea faida yetu na wokovu wetu, Baba yetu mwenye huruma nyingi anatupa faraja katika jambo hili pia, kwa kutangaza kwamba hata anapotuteua kwa msalaba, anaendeleza wokovu wetu. Lakini ikiwa ni dhahiri kwamba dhiki zinatufaa kwa wokovu, kwa nini tusizistahimili kwa mioyo ya shukrani na ya utulivu? Kwa kuzibeba kwa subira, basi, hatunyenyekei kwa ulazima, bali tunakubali faida yetu wenyewe. Matokeo ya mazingatio haya ni kwamba, kadiri akili zetu zinavyoelemewa chini ya msalaba na hisia ya asili ya mateso, ndivyo zinavyopanuliwa kwa furaha ya kiroho. Hili huambatana pia na shukrani, ambayo haiwezi kuwapo bila furaha. Lakini ikiwa sifa na shukrani kwa Bwana zinaweza kutoka tu kwa moyo wenye bashasha na furaha,—na hakuna kitu kinachopaswa kuzuia hisia hizi ndani yetu,—hili linaonyesha jinsi ilivyo lazima uchungu wa msalaba upozwe kwa furaha ya kiroho.XI. But as we have deduced the principal reason for bearing the cross from a consideration of the Divine will, we must briefly point out the difference between philosophical and Christian patience. For very few of the philosophers have risen to such an eminence of reason, as to perceive that we are exercised with afflictions by the Divine hand, and to conclude that God ought to be obeyed in these occurrences; and even those who have gone to this length, adduce no other reason, than because it is necessary. What is this but saying, that we must submit to God, because it were in vain to contend against him? For if we obey God only from necessity, if it were possible to escape from him, our obedience would cease. But the Scripture enjoins us to consider the Divine will in a very different point of view; first, as consistent with justice and equity; secondly, as directed to the accomplishment of our salvation. Christian exhortations to patience, then, are such as these: Whether we are afflicted with poverty, or exile, or imprisonment, or reproach, or disease, or loss of relatives, or any other similar calamity, we must reflect that none of these things happen without the appointment and providence of God; and, moreover, that he does nothing but with the most systematic justice. Do not our innumerable and daily transgressions deserve more severe and grievous chastisements than those which his clemency inflicts on us? Is it not highly reasonable that our flesh should be subdued, and as it were accustomed to the yoke, lest it should break out, according to its propensities, into lawless excesses? Are not the righteousness and truth of God worthy of our labours on their account? But if the equity of God evidently appears in our afflictions, we cannot without iniquity either murmur or resist. We no longer hear that frigid maxim of the philosophers, We must submit to necessity; but a lesson lively and full of efficacy, We must obey, because it is unlawful to resist: we must patiently suffer, because impatience is a rebellious opposition to the justice of God. Because nothing is really amiable to us but what we know to be conducive to our benefit and salvation, our most merciful Father affords us consolation also in this respect, by declaring, that even in afflicting us with the cross, he promotes our salvation. But if it be evident that tribulations are salutary for us, why should we not endure them with grateful and placid hearts? In patiently bearing them, therefore, we do not submit to necessity, but acquiesce in our own benefit. The effect of these considerations is, that in proportion as our minds are oppressed under the cross with the natural sense of affliction, so greatly are they dilated with spiritual joy. This is attended also by thanksgiving, which cannot be without joy. But if praise and thanksgiving to the Lord can only proceed from a cheerful and joyful heart,—and there is nothing which ought to repress these emotions within us,—this shows how necessary it is that the bitterness of the cross should be tempered with spiritual joy.

Kitabu cha III. Sura ya IX. Kutafakari Maisha Yajayo.Book III. Chapter IX. Meditation on the Future Life.

Dhiki yoyote itakayotuteseka, tunapaswa daima kuuweka mbele lengo hili—kujizoeza kudharau maisha ya sasa, ili kwa hivyo tuchochewe kutafakari lile lijalo. Kwa maana Bwana, akijua vema mwelekeo wetu wa asili wenye nguvu wa kupenda ulimwengu kama wanyama, anatumia njia bora kabisa ya kutuokoa na kutuamsha kutoka katika kutojali kwetu, ili tusiambatane kwa nguvu mno na upendo huo wa kipumbavu. Hakuna hata mmoja wetu ambaye hapendi kuonekana, katika mwendo mzima wa maisha yake, kama anayetamani na kujitahidi kupata kutokufa kwa mbinguni. Kwa maana tunaonea aibu kutokuwa na ubora wowote kuliko makundi ya wanyama, ambao hali yao haingekuwa duni hata kidogo kuliko yetu, isipokuwa tunabaki na tumaini la umilele baada ya kifo. Lakini ukichunguza mipango, shughuli na matendo ya kila mtu, hutapata ndani yake kitu ila cha kidunia. Kutokana na hayo hutokea ujinga ule, kwamba macho ya akili, yakipofushwa na mng’ao wa bure wa utajiri, mamlaka na heshima, hayawezi kuona mbali sana. Moyo pia, ukiwa umeshughulishwa na kuelemewa na choyo, tamaa ya cheo na tamaa nyingine zisizo na kipimo, hauwezi kupanda juu. Kwa ufupi, nafsi nzima, ikivutiwa na vishawishi vya kimwili, hutafuta furaha yake duniani. Ili kupinga uovu huu, Bwana, kwa masomo ya daima ya taabu, huwafundisha watoto wake ubatili wa maisha ya sasa. Ili wasijiahidi amani ya kina na salama ndani yake, kwa hiyo huwaruhusu kusumbuliwa na kuvamiwa mara kwa mara na vita au ghasia, na unyang’anyi au madhara mengine. Ili wasitamani kwa pupa nyingi utajiri wa kupita na usio na uhakika, au kutegemea ule walio nao,—wakati mwingine kwa uhamisho, wakati mwingine kwa ukame wa nchi, wakati mwingine kwa moto mkubwa, wakati mwingine kwa njia nyingine, huwafikisha kwenye uhitaji, au angalau huwafungia ndani ya mipaka ya hali ya wastani. Ili wasifurahie kupita kiasi baraka za ndoa, huwasababishia dhiki kwa uovu wa wake zao, au huwanyenyekeza kwa watoto waovu, au huwatesa kwa ukosefu au kupoteza watoto. Lakini ikiwa katika mambo haya yote yeye ni mpole zaidi kwao, hata hivyo, ili wasivimbe kwa majivuno ya bure, au ujasiri usiofaa, huwaonyesha kwa magonjwa na hatari hali ya kutokuwa thabiti na ya kupita ya baraka zote za kufa. Kwa hiyo tunapata faida kweli kutokana na nidhamu ya msalaba, tu pale tunapojifunza kwamba maisha haya, yakitazamwa kwa nafsi yake, hayana utulivu, yana misukosuko, yana taabu katika mambo yasiyohesabika, na hayana furaha kamili kwa namna yoyote; na kwamba baraka zake zote zinazodhaniwa ni zisizo na uhakika, za kupita, za bure, na zilizochanganywa na maovu mengi; na kwa sababu hiyo mara moja kuhitimisha kwamba hakuna kinachoweza kutafutwa wala kutarajiwa duniani ila mapambano, na kwamba tunapofikiria taji ni lazima tuinue macho yetu kuelekea mbinguni. Kwa maana ni lazima kukubali kwamba akili haichochewi kwa dhati kutamani na kutafakari maisha yajayo, bila kwanza kuwa imenyonya dharau kwa yale ya sasa.With whatever kind of tribulation we may be afflicted, we should always keep this end in view—to habituate ourselves to a contempt of the present life, that we may thereby be excited to meditation on that which is to come. For the Lord, well knowing our strong natural inclination to a brutish love of the world, adopts a most excellent method to reclaim us and rouse us from our insensibility, that we may not be too tenaciously attached to that foolish affection. There is not one of us who is not desirous of appearing, through the whole course of his life, to aspire and strive after celestial immortality. For we are ashamed of excelling in no respect the brutal herds, whose condition would not be at all inferior to ours, unless there remained to us a hope of eternity after death. But if you examine the designs, pursuits, and actions of every individual, you will find nothing in them but what is terrestrial. Hence that stupidity, that the mental eyes, dazzled with the vain splendour of riches, power, and honours, cannot see to any considerable distance. The heart also, occupied and oppressed with avarice, ambition, and other inordinate desires, cannot rise to any eminence. In a word, the whole soul, fascinated by carnal allurements, seeks its felicity on earth. To oppose this evil, the Lord, by continual lessons of miseries, teaches his children the vanity of the present life. That they may not promise themselves profound and secure peace in it, therefore he permits them to be frequently disquieted and infested with wars or tumults, with robberies or other injuries. That they may not aspire with too much avidity after transient and uncertain riches, or depend on those which they possess,—sometimes by exile, sometimes by the sterility of the land, sometimes by a conflagration, sometimes by other means, he reduces them to indigence, or at least confines them within the limits of mediocrity. That they may not be too complacently delighted with conjugal blessings, he either causes them to be distressed with the wickedness of their wives, or humbles them with a wicked offspring, or afflicts them with want or loss of children. But if in all these things he is more indulgent to them, yet that they may not be inflated with vain glory, or improper confidence, he shows them by diseases and dangers the unstable and transitory nature of all mortal blessings. We therefore truly derive advantage from the discipline of the cross, only when we learn that this life, considered in itself, is unquiet, turbulent, miserable in numberless instances, and in no respect altogether happy; and that all its reputed blessings are uncertain, transient, vain, and adulterated with a mixture of many evils; and in consequence of this at once conclude, that nothing can be sought or expected on earth but conflict, and that when we think of a crown we must raise our eyes towards heaven. For it must be admitted, that the mind is never seriously excited to desire and meditate on the future life, without having previously imbibed a contempt of the present.

[…] (Sehemu ya II imeachwa.)[…] (Section II omitted.)

III. Lakini waumini wanapaswa kujizoeza dharau ya maisha ya sasa ya namna ambayo haizai wala chuki ya uhai wala kutoshukuru Mungu. Kwa maana maisha haya, ingawa yamejaa taabu zisizohesabika, yanahesabiwa kwa haki miongoni mwa baraka za Mungu ambazo hazipaswi kudharauliwa. Kwa hiyo, ikiwa hatuoni chochote cha ukarimu wa Mungu ndani yake, tayari tuna hatia ya kutoshukuru kusiko kudogo kwa Mungu mwenyewe. Lakini kwa waumini hasa yanapaswa kuwa ushuhuda wa wema wa Mungu, kwa kuwa yote yamekusudiwa kuendeleza wokovu wao. Kwa maana kabla ya kutufunulia waziwazi urithi wa utukufu wa milele, anakusudia kujidhihirisha kuwa Baba yetu katika mambo madogo; nayo ni faida anazotupa kila siku. Kwa kuwa maisha haya, basi, yanatumikia kujua wema wa Mungu, je, tutayadharau kwa dharau ya kuchagua, kana kwamba hayana chembe ya wema ndani yake? Kwa hiyo ni lazima tuwe na hisia na mapenzi haya, kuyahesabu miongoni mwa zawadi za wema wa Mungu zisizopasa kukataliwa. Kwa maana ikiwa ushuhuda wa Maandiko ungepungua, ambao ni mwingi sana na ulio wazi, hata maumbile yenyewe yanatuhimiza kumshukuru Bwana kwa kutuingiza katika nuru ya uzima, kwa kutupa matumizi yake, na kutupa misaada yote muhimu kwa kuuhifadhi. Na ni sababu ya juu zaidi ya shukrani, tukizingatia kwamba hapa tunaandaliwa kwa kiasi fulani kwa utukufu wa ufalme wa mbinguni. Kwa maana Bwana ameagiza kwamba wale watakaovikwa taji mbinguni baadaye, lazima kwanza washiriki mapambano duniani, ili wasishangilie bila kushinda ugumu wa vita na kupata ushindi. Sababu nyingine ni kwamba hapa tunaanza, katika baraka mbalimbali, kuonja utamu wa ukarimu wa Mungu, ili tumaini letu na hamu yetu zichochewe kuelekea ufunuo wake kamili. Tukiisha kufikia hitimisho hili, kwamba maisha yetu katika ulimwengu huu ni zawadi ya huruma ya Mungu, ambayo kwa kuwa tunamdai yeye, tunapaswa kuikumbuka kwa shukrani, hapo ndipo itakuwa wakati wa kushuka kuzingatia hali yake ya taabu kubwa, ili tuokolewe kutokana na kuyapenda kupita kiasi, ambayo kwayo, kama ilivyosemwa, kwa asili tuna mwelekeo.III. But believers should accustom themselves to such a contempt of the present life, as may not generate either hatred of life, or ingratitude towards God. For this life, though it is replete with innumerable miseries, is yet deservedly reckoned among the Divine blessings which must not be despised. Wherefore, if we discover nothing of the Divine beneficence in it, we are already guilty of no small ingratitude towards God himself. But to believers especially it should be a testimony of the Divine benevolence, since the whole of it is destined to the advancement of their salvation. For before he openly discovers to us the inheritance of eternal glory, he intends to reveal himself as our Father in inferior instances; and those are the benefits which he daily confers on us. Since this life, then, is subservient to a knowledge of the Divine goodness, shall we fastidiously scorn it, as though it contained no particle of goodness in it? We must therefore have this sense and affection, to class it among the bounties of the Divine benignity which are not to be rejected. For if Scripture testimonies were wanting, which are very numerous and clear, even nature itself exhorts us to give thanks to the Lord for having introduced us to the light of life, for granting us the use of it, and giving us all the helps necessary to its preservation. And it is a far superior reason for gratitude, if we consider that here we are in some measure prepared for the glory of the heavenly kingdom. For the Lord has ordained, that they who are to be hereafter crowned in heaven, must first engage in conflicts on earth, that they may not triumph without having surmounted the difficulties of warfare and obtained the victory. Another reason is, that here we begin in various blessings to taste the sweetness of the Divine benignity, that our hope and desire may be excited after the full revelation of it. When we have come to this conclusion, that our life in this world is a gift of the Divine clemency, which, as we owe to him, we ought to remember with gratitude, it will then be time for us to descend to a consideration of its most miserable condition, that we may be delivered from excessive love of it, to which, as has been observed, we are naturally inclined.

[…] (Sehemu ya IV imeachwa.)[…] (Section IV omitted.)

V. Lakini ni jambo la kustaajabisha kwamba, badala ya tamaa hii ya kifo, wengi wanaojisifu kuwa Wakristo wamejaa hofu kubwa hivyo juu yake, hata hutetemeka kila kinapotajwa, kana kwamba ndilo balaa kubwa kuliko yote linaloweza kuwapata. Si ajabu, kwa kweli, kama hisia zetu za asili zikishtuka kusikia habari za kuvunjika kwetu. Lakini haivumiliki kwamba katika kifua cha Mkristo kusiwe na nuru ya kutosha ya utauwa ya kushinda na kuzima hofu hiyo yote kwa faraja iliyo bora zaidi. Kwa maana tukizingatia kwamba hema hii isiyo thabiti, iliyoharibika, inayoweza kuoza, dhaifu, inayonyauka, na iliyooza ya mwili wetu inavunjwa, ili baadaye irejeshwe katika utukufu wa kudumu, kamili, usioharibika, na wa mbinguni,—je, imani haitatulazimisha kutamani kwa bidii kile ambacho maumbile yanakiogopa? Tukizingatia kwamba kwa kifo tunaitwa tena kutoka uhamishoni ili tukae katika nchi yetu wenyewe, na hiyo ya mbinguni, je, hatupati faraja yoyote kutokana na hayo? Lakini itasemwa, Hakuna kitu kisichotamani kudumu. Ninakubali; na ninabisha kwamba kwa hiyo tunapaswa kuelekeza mitazamo yetu kwenye kutokufa kwa wakati ujao, ambapo tunaweza kupata hali thabiti, ambayo haipatikani mahali popote duniani. Kwa maana Paulo anawafundisha waumini kwa ubora kwenda kwenye kifo kwa hamu, “si kwa kuwa wanataka kuvuliwa, bali kuvikwa juu yake.” Je, wanyama, na hata viumbe visivyo na uhai, mpaka magogo na mawe, vikijua ubatili wao wa sasa, vinatazamia ufufuo wa siku ya mwisho, ili vikombolewe kutoka katika ubatili pamoja na watoto wa Mungu; na sisi, tuliojaliwa nuru ya ufahamu, na, kilicho bora kuliko ufahamu wa asili, tuliyeangazwa na Roho wa Mungu, swali linapohusu kuwapo kwetu wenyewe, tusiinue akili zetu juu ya uharibifu wa ulimwengu huu? Lakini si lazima kwa kusudi langu la sasa, wala haifai mahali hapa, kubishana na ukaidi mkubwa kama huo. Na nimekwisha kutangaza mwanzoni kwamba sitajitwika mjadala mpana wa mada za kawaida. Ningewashawishi watu wenye mioyo ya woga kama hao kusoma mada ya Cyprian juu ya Kufa, kama wasingestahili zaidi kupelekwa kwa wanafalsafa, ili waanze kuona haya, wanapoona dharau ya kifo waliyoionyesha. Lakini hili tunaweza kuhitimisha kwa uthabiti, kwamba hakuna mtu aliyepiga hatua nzuri katika shule ya Kristo, ila yule anayetarajia kwa furaha siku ya kifo na ile ya ufufuo wa mwisho. Kwa maana Paulo anawaelezea waumini wote kwa sifa hii, na Maandiko mara nyingi hurudisha uangalifu wetu kwake, yanapokusudia kutupa sababu ya furaha ya kweli. “Tazameni juu,” asema Bwana, “mkainue vichwa vyenu; kwa kuwa ukombozi wenu unakaribia.” Je, ni busara kwamba kile alichokusudia kutuchochea kwa nguvu kwa shangwe na bidii kisizae kitu ila huzuni na mshangao? Ikiwa ndivyo, kwa nini bado tunajivunia kwake kama Mwalimu wetu? Basi na tupate hukumu iliyo na afya zaidi; na, pamoja na upinzani wa tamaa ya mwili wetu iliyo kipofu na ya kipumbavu, tusisite kutamani kwa bidii kuja kwa Bwana, kama tukio lenye baraka kuliko yote. Kwa maana atakuja kwetu kama Mkombozi, kutuokoa kutoka kwenye shimo hili lisilo na mwisho la maovu na taabu zote, na kutuingiza katika urithi ule wenye baraka wa uzima wake na utukufu wake.V. But it is monstrous, that instead of this desire of death, multitudes who boast themselves to be Christians, are filled with such a dread of it, that they tremble whenever it is mentioned, as if it were the greatest calamity that could befall them. It is no wonder, indeed, if our natural feelings should be alarmed at hearing of our dissolution. But it is intolerable that there should not be in a Christian breast sufficient light of piety to overcome and suppress all that fear with superior consolation. For if we consider, that this unstable, depraved, corruptible, frail, withering, and rotten tabernacle of our body is dissolved, in order that it may hereafter be restored to a durable, perfect, incorruptible, and heavenly glory,—will not faith constrain us ardently to desire what nature dreads? If we consider, that by death we are recalled from exile to inhabit our own country, and that a heavenly one, shall we derive thence no consolation? But it will be said, There is nothing that does not desire to be permanent. I admit it; and contend that we ought therefore to direct our views to a future immortality, where we may obtain a fixed condition, which is nowhere to be found on earth. For Paul excellently teaches believers to go with alacrity to death, “not for that they would be unclothed, but clothed upon.” Shall brute animals, and even inanimate creatures, down to stocks and stones, conscious of their present vanity, be looking forward to the resurrection at the last day, that they may be delivered from vanity, together with the children of God; and shall we, endued with the light of understanding, and, what is superior to the natural understanding, illuminated with the Spirit of God, when the question respects our own existence, not raise our minds above the corruption of this world? But it is not necessary to my present design, nor suitable in this place, to argue against such extreme perverseness. And I have already declared in the beginning, that I would not undertake a diffuse discussion of commonplace topics. I would persuade such timid minds to read Cyprian’s treatise on Mortality, did they not deserve rather to be referred to the philosophers, that they may begin to blush, when they see the contempt of death discovered by them. But this we may positively conclude, that no man has made any good proficiency in the school of Christ, but he who joyfully expects both the day of death and that of the final resurrection. For Paul describes all believers by this character, and the Scripture often recalls our attention to it, when it intends to furnish us with a reason for true joy. “Look up,” saith the Lord, “and lift up your heads; for your redemption draweth nigh.” Is it reasonable, that what he designed so powerfully to excite us to exultation and alacrity, should produce nothing but sorrow and consternation? If this be the case, why do we still glory in him as our Master? Let us therefore acquire a sounder judgment; and notwithstanding the opposition of the blind and stupid cupidity of our flesh, let us not hesitate ardently to desire the advent of the Lord, as of all events the most auspicious. For he shall come to us as a Redeemer, to deliver us from this bottomless gulf of all evils and miseries, and introduce us into that blessed inheritance of his life and glory.

[…] (Sehemu ya VI imeachwa.)[…] (Section VI omitted.)

Kitabu cha III. Sura ya X. Matumizi Sahihi ya Maisha ya Sasa na Misaada Yake.Book III. Chapter X. The Right Use of the Present Life and Its Supports.

[…] (Sehemu ya I imeachwa.)[…] (Section I omitted.)

II. Ni lazima kuweka kanuni kwamba matumizi ya karama za Mungu si kosa, yanapoelekezwa kwenye lengo lilelile ambalo Muumba mwenyewe aliziumba na kuziweka kwa ajili yetu; kwa kuwa ameziumba kwa faida yetu, si kwa madhara yetu. Kwa hiyo, hakuna mtu atakayetunza kanuni iliyo bora zaidi kuliko yule atakayeliangalia lengo hili kwa bidii. Sasa, tukizingatia kwa kusudi gani aliumba aina mbalimbali za chakula, tutaona kwamba alikusudia kutoa si kwa ajili ya mahitaji yetu tu, bali pia kwa furaha na starehe yetu. Vivyo hivyo katika mavazi, alikuwa na nia si ya mahitaji matupu, bali ya adabu na heshima. Katika mboga, miti, na matunda, mbali na matumizi yake mbalimbali, kusudi lake limekuwa kutufurahisha kwa maumbo ya kupendeza na harufu nzuri. Kwa maana kama hili lisingekuwa kweli, Mtunga Zaburi hangehesabu miongoni mwa baraka za Mungu, “divai imfurahishayo mwanadamu moyo wake, na mafuta ya kung’arisha uso wake;” wala Maandiko hayangetangaza kwa jumla, kusifu wema wake, kwamba amewapa watu vitu hivi vyote. Na hata sifa za asili za vitu zinaonyesha vya kutosha kwa kusudi gani, na kwa kiwango gani, ni halali kuvitumia. Lakini je, Bwana atakuwa ameyajalia maua uzuri huo, ili ujionyeshe kwa macho yetu, na harufu tamu hiyo, ili kuvutia hisia yetu ya kunusa; na haitakuwa halali macho yetu kuguswa na mwonekano mzuri, au mishipa yetu ya kunusa kuguswa na harufu inayopendeza? Je! Hakufanya tofauti ya rangi hata kufanya baadhi ziwe za kupendeza kuliko nyingine? Hakuwapa dhahabu na fedha, pembe za ndovu na marumaru, uzuri unaozifanya ziwe za thamani kuliko metali au mawe mengine? Kwa ufupi, hakufanya vitu vingi vinavyostahili kuthaminiwa na sisi, bila kujali matumizi ya lazima?II. It must be laid down as a principle, that the use of the gifts of God is not erroneous, when it is directed to the same end for which the Creator himself has created and appointed them for us; since he has created them for our benefit, not for our injury. Wherefore, no one will observe a more proper rule, than he who shall diligently regard this end. Now, if we consider for what end he has created the various kinds of aliment, we shall find that he intended to provide not only for our necessity, but likewise for our pleasure and delight. So in clothing, he has had in view not mere necessity, but propriety and decency. In herbs, trees, and fruits, beside their various uses, his design has been to gratify us by graceful forms and pleasant odours. For if this were not true, the Psalmist would not recount among the Divine blessings, “wine that maketh glad the heart of man, and oil to make his face to shine;” nor would the Scriptures universally declare, in commendation of his goodness, that he has given all these things to men. And even the natural properties of things sufficiently indicate for what end, and to what extent, it is lawful to use them. But shall the Lord have endued flowers with such beauty, to present itself to our eyes, with such sweetness of smell, to impress our sense of smelling; and shall it be unlawful for our eyes to be affected with the beautiful sight, or our olfactory nerves with the agreeable odour? What! has he not made such a distinction of colours as to render some more agreeable than others? Has he not given to gold and silver, to ivory and marble, a beauty which makes them more precious than other metals or stones? In a word, has he not made many things worthy of our estimation, independently of any necessary use?

[…] (Sehemu za III–V zimeachwa.)[…] (Sections III–V omitted.)

VI. Mwishowe, ni lazima kutambua kwamba Bwana anamwamuru kila mmoja wetu, katika matendo yote ya maisha, kuuzingatia wito wake. Kwa maana anajua ni msukosuko mkubwa kiasi gani unaoiwasha akili ya mwanadamu, ni kwa wepesi wa kurukaruka kiasi gani inavyosukumwa huku na huko, na jinsi tamaa yake ya cheo isivyoshiba ya kushika vitu mbalimbali kwa wakati mmoja. Kwa hiyo, ili kuzuia machafuko ya jumla yasisababishwe na upumbavu wetu na ujasiri wetu usio na busara, amewawekea wote wajibu wao maalum katika nyanja mbalimbali za maisha. Na ili mtu yeyote asivuke kwa pupa mipaka iliyowekwa, ameziita nyanja hizo za maisha miito, au wito. Njia ya maisha ya kila mtu, basi, ni kama kituo alichopewa na Bwana, ili asizurure katika kutokuwa na uhakika siku zake zote. Na tofauti hii ni ya lazima kiasi kwamba machoni pake matendo yetu yote yanapimwa kulingana nayo, na mara nyingi tofauti sana na hukumu ya akili na falsafa ya kibinadamu. Hakuna jambo la kishujaa linalohesabiwa kuwa la heshima zaidi, hata miongoni mwa wanafalsafa, kuliko kuikomboa nchi yetu kutoka kwa udhalimu; lakini sauti ya Hakimu wa mbinguni inamhukumu waziwazi mtu binafsi anayemwekea mkono wa nguvu dhalimu. Hata hivyo si kusudi langu kukawia kuhesabu mifano. Inatosha tukijua kwamba kanuni na msingi wa mwenendo mwema katika kila hali ni wito wa Bwana, na kwamba yeye anayeupuuza hataendelea kamwe katika njia sahihi katika wajibu wa nafasi yake. Anaweza wakati mwingine, labda, kufanikisha jambo linaloonekana la kusifiwa; lakini vyovyote itakavyoonekana machoni pa watu, litakataliwa mbele ya kiti cha enzi cha Mungu; zaidi ya hayo, hakutakuwa na upatano kati ya sehemu mbalimbali za maisha yake. Maisha yetu, basi, yatapangwa vizuri zaidi yanapoelekezwa kwenye lengo hili; kwa kuwa hakuna mtu atakayesukumwa na ujasiri wake usio na busara kujaribu zaidi ya kinachopatana na wito wake, kwa sababu atajua kwamba si halali kuvuka mipaka aliyowekewa. Yule aliye katika hali ya kutojulikana ataishi maisha ya faragha bila kutoridhika, ili asiache kituo ambacho Mungu amemweka. Pia itakuwa nafuu si ndogo kwa wasiwasi wake, taabu zake, shida zake, na mizigo mingine, mtu anapojua kwamba katika mambo haya yote ana Mungu kuwa kiongozi wake. Mwenye mamlaka atatekeleza ofisi yake kwa furaha zaidi, baba wa familia atajiwekea ndani ya wajibu wake kwa kuridhika zaidi, na wote, katika nyanja zao za maisha, watavumilia na kushinda usumbufu, wasiwasi, tamaa zilizokatishwa, na mahangaiko yanayowapata, watakaposadikishwa kwamba kila mtu amewekewa mzigo wake na Mungu. Kutokana na hayo pia kutatokea faraja ya pekee, kwa kuwa hakutakuwa na kazi duni na chafu hata kidogo (mradi tunafuata wito wetu) isiyoonekana kweli ya heshima, na kuhesabiwa kuwa ya maana kubwa machoni pa Mungu.VI. Lastly, it is to be remarked, that the Lord commands every one of us, in all the actions of life, to regard his vocation. For he knows with what great inquietude the human mind is inflamed, with what desultory levity it is hurried hither and thither, and how insatiable is its ambition to grasp different things at once. Therefore, to prevent universal confusion being produced by our folly and temerity, he has appointed to all their particular duties in different spheres of life. And that no one might rashly transgress the limits prescribed, he has styled such spheres of life vocations, or callings. Every individual’s line of life, therefore, is, as it were, a post assigned him by the Lord, that he may not wander about in uncertainty all his days. And so necessary is this distinction, that in his sight all our actions are estimated according to it, and often very differently from the sentence of human reason and philosophy. There is no exploit esteemed more honourable, even among philosophers, than to deliver our country from tyranny; but the voice of the celestial Judge openly condemns the private man who lays violent hands on a tyrant. It is not my design, however, to stay to enumerate examples. It is sufficient if we know that the principle and foundation of right conduct in every case is the vocation of the Lord, and that he who disregards it will never keep the right way in the duties of his station. He may sometimes, perhaps, achieve something apparently laudable; but however it may appear in the eyes of men, it will be rejected at the throne of God; besides which, there will be no consistency between the various parts of his life. Our life, therefore, will then be best regulated, when it is directed to this mark; since no one will be impelled by his own temerity to attempt more than is compatible with his calling, because he will know that it is unlawful to transgress the bounds assigned him. He that is in obscurity will lead a private life without discontent, so as not to desert the station in which God has placed him. It will also be no small alleviation of his cares, labours, troubles, and other burdens, when a man knows that in all these things he has God for his guide. The magistrate will execute his office with greater pleasure, the father of a family will confine himself to his duty with more satisfaction, and all, in their respective spheres of life, will bear and surmount the inconveniences, cares, disappointments, and anxieties which befall them, when they shall be persuaded that every individual has his burden laid upon him by God. Hence also will arise peculiar consolation, since there will be no employment so mean and sordid (provided we follow our vocation) as not to appear truly respectable, and be deemed highly important in the sight of God.

3. Kuhesabiwa Haki kwa Imani, Lakini Si Bila Matendo3. Justified by Faith, Yet Not Without Works

John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; toleo la mwisho la Kilatini, 1559; tafsiri ya Kiingereza ya John Allen, 1813, toleo la Presbyterian Board of Publication; Project Gutenberg #64392), Kitabu cha III, sura ya XIV, sehemu za IX–XI, XVI–XVII na XXI (sehemu za I–VIII, XII–XV na XVIII–XX zimeachwa); sura ya XV, sehemu za I–II na VIII (sehemu za III–VII zimeachwa); sura ya XVI, sehemu za I na IV (sehemu za II–III zimeachwa); sura ya XVII, sehemu za I na XI–XII (sehemu za II–X na XIII–XV zimeachwa): kwa nini hata matendo bora ya waumini hayawezi kuhesabia haki, “sababu nne” za wokovu, kwa nini kuhesabiwa haki bure hakuharibu matendo mema, na jinsi Paulo na Yakobo wanavyopatana. Chanzo cha msingi; ufafanuzi ni wa mwandishi.John Calvin, Institutes of the Christian Religion (final Latin edition, 1559; English translation by John Allen, 1813, Presbyterian Board of Publication edition; Project Gutenberg #64392), Book III, chapter XIV, sections IX–XI, XVI–XVII and XXI (sections I–VIII, XII–XV and XVIII–XX omitted); chapter XV, sections I–II and VIII (sections III–VII omitted); chapter XVI, sections I and IV (sections II–III omitted); chapter XVII, sections I and XI–XII (sections II–X and XIII–XV omitted): why even the best works of believers cannot justify, the “four causes” of salvation, why free justification does not destroy good works, and how Paul and James agree. Primary source; the interpretations are the author’s.

Maelezo ya CTS: Sura hizi zinaendeleza mafundisho ya Calvin juu ya kuhesabiwa haki (III.11–13, yaliyosomwa katika somo teule la kwanza la Calvin). Dai lake kuu ni kwamba hata matendo ya waliozaliwa upya yana upungufu na hayawezi kusimama mbele ya hukumu ya Mungu, kwa hiyo waumini wanakubaliwa kwa msamaha wa dhambi na kwa haki ya Kristo peke yake, inayopokelewa kwa imani; hata hivyo imani hiyo haiko peke yake kamwe, kwa maana Kristo “hawezi kugawanywa,” na wale anaowahesabia haki anawatakasa pia (sura ya XVI, sehemu ya I). “Sababu nne” katika sura ya XIV, sehemu ya XVII, zinatoka kwa Aristotle: sababu ya utendaji (nani analeta jambo), sababu ya vitu (jambo limefanyizwa na nini), sababu ya umbo au ya chombo (njia inayotumika), na sababu ya mwisho (kusudi). “Merit” (stahili) na “satisfactions” (fidia za malipo) ni istilahi za mfumo wa toba wa zama za kati; “Wapapisti” (Papists) na “wanasofisti” (sophists) ni majina ya mabishano yaliyozoeleka katika mijadala ya karne ya kumi na sita, na wapinzani wa Calvin nao walitumia lugha kali vilevile. Wanafunzi wanapaswa kupima hoja, si kuchukua kauli kali ya mtindo. Mafundisho ya Kanisa Katoliki la Roma, yaliyowekwa katika Mtaguso wa Trento (1547), yalijibu maswali haya kwa njia tofauti.CTS note: These chapters continue Calvin’s teaching on justification (III.11–13, read in the first Calvin elective). His central claim is that even the works of the regenerate are imperfect and cannot stand before God’s judgment, so believers are accepted through the forgiveness of sins and the righteousness of Christ alone, received by faith; yet that faith is never alone, for Christ “cannot be divided,” and whom he justifies he also sanctifies (chapter XVI, section I). The “four causes” in chapter XIV, section XVII, come from Aristotle: the efficient cause (who brings something about), the material cause (what it is made of), the formal or instrumental cause (the means), and the final cause (the purpose). “Merit” and “satisfactions” are terms of the medieval penitential system; “Papists” and “sophists” are polemical labels typical of sixteenth-century debate, matched by equally sharp language from Calvin’s opponents. Students should weigh the argument, not adopt the tone. Roman Catholic teaching, set out at the Council of Trent (1547), answered these questions differently.

Kitabu cha III. Sura ya XIV. Mwanzo na Maendeleo ya Daima ya Kuhesabiwa Haki.Book III. Chapter XIV. The Commencement and Continual Progress of Justification.

[…] (Sehemu za I–VIII zimeachwa.)[…] (Sections I–VIII omitted.)

IX. Sasa na tuchunguze ni kiwango gani cha haki walicho nacho wale tuliowaweka katika daraja la nne. Tunakubali kwamba, Mungu anapotupatanisha na nafsi yake kwa kuingilia kati kwa haki ya Kristo, na akiisha kutujalia msamaha wa bure wa dhambi zetu, anatuhesabu kuwa watu wenye haki, kwa rehema hii anaongeza pia baraka nyingine; kwa maana anakaa ndani yetu kwa Roho wake Mtakatifu, ambaye kwa uwezo wake tamaa zetu za mwili zinauawa kila siku zaidi na zaidi, nasi tunatakaswa, yaani, tunawekwa wakfu kwa Bwana kwa usafi halisi wa maisha, mioyo yetu ikiwa imefinyangwa kuitii sheria yake, hata iwe ndio mwelekeo wetu mkuu kunyenyekea mapenzi yake, na kuendeleza utukufu wake peke yake kwa njia zote zinazowezekana. Lakini hata tunapokuwa tukienenda katika njia za Bwana chini ya uongozi wa Roho Mtakatifu,—ili tusijisahau na kujaa kiburi, tunahisi mabaki ya upungufu hivi, ambayo yanatupa sababu tele ya unyenyekevu. Maandiko yanatangaza kwamba “hakuna mtu mwenye haki duniani afanyaye mema asitende dhambi.” Haki ya namna gani, basi, hata waumini watapata kutokana na matendo yao wenyewe? Kwanza kabisa, nathibitisha kwamba matendo yao bora yametiwa doa na kuharibiwa na uchafu fulani wa kimwili na kushushwa thamani kwa mchanganyiko wa kitu kisicho safi. Mtumishi yeyote mtakatifu wa Mungu na achague katika maisha yake yote lile analodhani kuwa lilikuwa bora kuliko matendo yake yote, na alichunguze kwa makini pande zote; hakika atagundua ndani yake dosari fulani ya uharibifu wa mwili; kwa kuwa bidii yetu kwa matendo mema kamwe haiko kama inavyopaswa, bali mwendo wetu unakwamishwa na udhaifu mkubwa. Ingawa tunaona kwamba mawaa yanayoharibu matendo ya watakatifu si magumu kugunduliwa, hata hivyo tukidhani kwamba tunayakubali kuwa madoa madogo sana, je, hayataudhi hata kidogo machoni pa Mungu, ambaye hata nyota hazina usafi mbele zake? Sasa tumethibitisha kwamba hakuna tendo hata moja linalofanywa na watakatifu, ambalo, likihukumiwa kwa stahili yake ya ndani, halistahili kwa haki kulipwa aibu.IX. Let us now examine what degree of righteousness is possessed by those whom we have ranked in the fourth class. We admit, that when God, by the interposition of the righteousness of Christ, reconciles us to himself, and having granted us the free remission of our sins, esteems us as righteous persons, to this mercy he adds also another blessing; for he dwells in us by his Holy Spirit, by whose power our carnal desires are daily more and more mortified, and we are sanctified, that is, consecrated to the Lord unto real purity of life, having our hearts moulded to obey his law, so that it is our prevailing inclination to submit to his will, and to promote his glory alone by all possible means. But even while, under the guidance of the Holy Spirit, we are walking in the ways of the Lord,—that we may not forget ourselves, and be filled with pride, we feel such remains of imperfection, as afford us abundant cause for humility. The Scripture declares, that “there is not a just man upon earth, that doeth good and sinneth not.” What kind of righteousness, then, will even believers obtain from their own works? In the first place, I assert, that the best of their performances are tarnished and corrupted by some carnal impurity and debased by a mixture of some alloy. Let any holy servant of God select from his whole life that which he shall conceive to have been the best of all his actions, and let him examine it with attention on every side; he will undoubtedly discover in it some taint of the corruption of the flesh; since our alacrity to good actions is never what it ought to be, but our course is retarded by great debility. Though we perceive that the blemishes which deform the works of the saints, are not difficult to be discovered, yet suppose we admit them to be very diminutive spots, will they not be at all offensive in the sight of God, in which even the stars are not pure? We have now ascertained, that there is not a single action performed by the saints, which, if judged according to its intrinsic merit, does not justly deserve to be rewarded with shame.

X. Katika nafasi inayofuata, hata kama ingewezekana kwetu kufanya matendo yoyote yaliyo safi na kamili kabisa, hata hivyo dhambi moja inatosha kuzima na kufutilia mbali kumbukumbu yote ya haki iliyotangulia, kama alivyotangaza nabii. Yakobo naye anakubaliana naye: “Mtu akiishika sheria yote, lakini akajikwaa katika neno moja,” asema yeye, “amekuwa na hatia ya yote.” Sasa, kwa kuwa maisha haya ya kufa hayawi safi wala hayakosi dhambi kamwe, haki yoyote tunayoweza kuipata ikiharibiwa daima, ikishindwa na kuangamizwa na dhambi zinazofuata, haingekubaliwa mbele ya Mungu, wala haingehesabiwa kwetu kuwa haki. Mwishowe, katika kuzingatia haki ya matendo, hatupaswi kuangalia tendo lolote lililoamriwa katika sheria, bali amri yenyewe. Kwa hiyo, tukitafuta haki kwa sheria, ni bure kwetu kufanya matendo mawili au matatu; kuishika sheria daima ni jambo la lazima kabisa. Kwa hiyo Mungu hatuhesabii kuwa haki msamaha ule wa dhambi tuliousema, mara moja tu, (kama wengine wanavyodhani kwa upumbavu,) ili, tukiisha kupata msamaha kwa maisha yetu ya zamani, baadaye tutafute haki kwa sheria; ambalo lingekuwa ni kutufanyia mzaha tu, na kutudanganya kwa tumaini la uongo. Kwa maana kwa kuwa ukamilifu hauwezekani kwetu, maadamu tuko katika mwili huu wa kufa, na sheria inatangaza kifo na hukumu juu ya wote ambao matendo yao si ya haki kikamilifu na kwa jumla, siku zote itakuwa na sababu ya kutushtaki na kutuhukumu, isipokuwa izuiliwe na rehema ya Mungu ikituondolea hatia daima kwa msamaha wa daima wa dhambi zetu. Kwa hiyo itakuwa kweli daima, kama tulivyosema mwanzoni, kwamba tukihukumiwa kulingana na kutostahili kwetu, vyovyote vitakavyokuwa nia zetu au mambo tunayofanya, hata hivyo kwa juhudi zetu zote na shughuli zetu zote, tunastahili kifo na maangamizi.X. In the next place, even though it were possible for us to perform any works completely pure and perfect, yet one sin is sufficient to extinguish and annihilate all remembrance of antecedent righteousness, as is declared by the prophet. With him James also agrees: “Whosoever shall offend,” says he, “in one point, he is guilty of all.” Now, since this mortal life is never pure or free from sin, whatever righteousness we might acquire being perpetually corrupted, overpowered, and destroyed by subsequent sins, it would neither be admitted in the sight of God, nor be imputed to us for righteousness. Lastly, in considering the righteousness of works, we should regard, not any action commanded in the law, but the commandment itself. Therefore, if we seek righteousness by the law, it is in vain for us to perform two or three works; a perpetual observance of the law is indispensably necessary. Wherefore God does not impute to us for righteousness that remission of sins, of which we have spoken, once only, (as some foolishly imagine,) in order that, having obtained pardon for our past lives, we may afterwards seek righteousness by the law; which would be only sporting with us, and deluding us by a fallacious hope. For since perfection is unattainable by us, as long as we are in this mortal body, and the law denounces death and judgment on all whose works are not completely and universally righteous, it will always have matter of accusation and condemnation against us, unless it be prevented by the Divine mercy continually absolving us by a perpetual remission of our sins. Wherefore it will ever be true, as we asserted at the beginning, that if we be judged according to our demerits, whatever be our designs or undertakings, we are nevertheless with all our endeavours and all our pursuits, deserving of death and destruction.

XI. Ni lazima tusisitize kwa nguvu mambo haya mawili—kwanza, kwamba hakujawahi kuwa na tendo lililofanywa na mtu mcha Mungu, ambalo, likichunguzwa na jicho la kuchunguza la haki ya Mungu, lisingestahili hukumu; na pili, kama tendo la namna hiyo lingekubaliwa, (ijapokuwa haiwezi kuwa hivyo kwa mtu yeyote kati ya wanadamu,) hata hivyo, likiwa limeharibiwa na kuchafuliwa na dhambi ambazo mtendaji wake anakiri kuwa na hatia nazo, linapoteza kila dai la kibali cha Mungu. Na hiki ndicho kiini kikuu ambacho mzozo wetu [na Wapapisti] unazunguka kwacho. Kwa maana kuhusu mwanzo wa kuhesabiwa haki, hakuna mzozo kati yetu na wanascholastiki walio na msimamo bora zaidi, bali sote tunakubaliana kwamba mwenye dhambi akiokolewa bure kutoka hukumu hupata haki, na kwamba hilo ni kwa msamaha wa dhambi zake; ila wao, chini ya neno kuhesabiwa haki, wanajumuisha ule upya ambao kwao tunafanywa upya na Roho wa Mungu kuitii sheria, na hivyo wanaielezea haki ya mtu aliyezaliwa upya kuwa inakaa katika hili—kwamba mtu, baada ya kupatanishwa na Mungu mara moja kwa imani katika Kristo, anahesabiwa kuwa mwenye haki mbele za Mungu kwa sababu ya matendo yake mema, ambayo stahili yake ndiyo sababu ya kukubaliwa kwake. Lakini Bwana, kinyume chake, anatangaza “kwamba imani ilihesabiwa kwa Abrahamu iwe haki,” si wakati alipokuwa angali mwabudu sanamu, bali baada ya kuwa mashuhuri kwa miaka mingi kwa utakatifu wa maisha yake. Abrahamu, basi, alikuwa amemwabudu Mungu kwa moyo safi kwa muda mrefu, na kutimiza utii wote kwa sheria ambao mwanadamu wa kufa anaweza kuutimiza; hata hivyo, mwishowe, haki yake ilikuwa katika imani. Kutokana na hayo tunahitimisha, kulingana na hoja ya Paulo, kwamba haikuwa kwa matendo. Vivyo hivyo nabii anaposema, “Mwenye haki ataishi kwa imani yake,” hasemi juu ya wasio na Mungu na wanajisi, ambao Bwana huwahesabia haki kwa kuwageuza kuiamini; bali hotuba yake inaelekezwa kwa waumini, nao wanaahidiwa uzima kwa imani. Paulo pia anaondoa kila shaka, anapothibitisha usemi huu kwa kutaja fungu hili la Daudi: “Heri wale walioondolewa makosa yao.” Lakini ni hakika kwamba Daudi hakusema juu ya watu wasio na Mungu, bali juu ya waumini, ambao tabia zao zilifanana na zake; kwa maana alisema kutokana na uzoefu wa dhamiri yake mwenyewe. Kwa hiyo ni lazima kwetu, tusiwe na baraka hii mara moja tu, bali kuiendeleza maadamu tunaishi. Mwishowe, anathibitisha kwamba ujumbe wa upatanisho wa bure na Mungu haukutangazwa kwa siku moja au mbili tu, bali ni wa daima katika kanisa. Waumini, kwa hiyo, hata mwisho wa maisha yao, hawana haki nyingine ila ile iliyoelezwa huko. Kwa maana huduma ya mpatanishi inadumishwa daima na Kristo, ambaye kwa yeye Baba amepatanishwa nasi; na nguvu ya kifo chake ni ile ile daima, ikiwa katika kutakasa, kulipa, kufunika dhambi, na utii kamili, ambao unafunika maovu yetu yote. Na Paulo hawaambii Waefeso kwamba wana deni la neema kwa mwanzo wa wokovu wao tu, bali kwamba “mmeokolewa kwa neema, si kwa matendo, mtu awaye yote asijisifu.”XI. We must strenuously insist on these two points—first, that there never was an action performed by a pious man, which, if examined by the scrutinizing eye of Divine justice, would not deserve condemnation; and secondly, if any such thing be admitted, (though it cannot be the case with any individual of mankind,) yet being corrupted and contaminated by the sins, of which its performer is confessedly guilty, it loses every claim to the Divine favour. And this is the principal hinge on which our controversy [with the Papists] turns. For concerning the beginning of justification, there is no dispute between us and the sounder schoolmen, but we all agree, that a sinner being freely delivered from condemnation obtains righteousness, and that by the remission of his sins; only they, under the term justification, comprehend that renovation in which we are renewed by the Spirit of God to an obedience to the law, and so they describe the righteousness of a regenerate man as consisting in this—that a man, after having been once reconciled to God through faith in Christ, is accounted righteous with God on account of his good works, the merit of which is the cause of his acceptance. But the Lord, on the contrary, declares, “that faith was reckoned to Abraham for righteousness,” not during the time while he yet remained a worshipper of idols, but after he had been eminent during many years for the sanctity of his life. Abraham, then, had for a long time worshipped God from a pure heart, and performed all that obedience to the law, which a mortal man is capable of performing; yet, after all, his righteousness consisted in faith. Whence we conclude, according to the argument of Paul, that it was not of works. So when the prophet says, “The just shall live by his faith,” he is not speaking of the impious and profane, whom the Lord justifies by converting them to the faith; but his address is directed to believers, and they are promised life by faith. Paul also removes every doubt, when, in confirmation of this sentiment, he adduces the following passage of David: “Blessed are they whose iniquities are forgiven.” But it is certain that David spake not of impious men, but of believers, whose characters resembled his own; for he spoke from the experience of his own conscience. Wherefore it is necessary for us, not to have this blessing for once only, but to retain it as long as we live. Lastly, he asserts, that the message of a free reconciliation with God, is not only promulgated for a day or two, but is perpetual in the church. Believers, therefore, even to the end of their lives, have no other righteousness than that which is there described. For the mediatorial office is perpetually sustained by Christ, by whom the Father is reconciled to us; and the efficacy of whose death is perpetually the same, consisting in ablution, satisfaction, expiation, and perfect obedience, which covers all our iniquities. And Paul does not tell the Ephesians that they are indebted to grace merely for the beginning of their salvation, but that they “are saved by grace, not of works, lest any man should boast.”

[…] (Sehemu za XII–XV zimeachwa.)[…] (Sections XII–XV omitted.)

XVI. Juu ya jambo hili akili zetu zinahitaji kulindwa hasa dhidi ya kanuni mbili za uharibifu—kwamba tusiweke tumaini lolote katika haki ya matendo yetu, na kwamba tusiyapatie utukufu wowote. Maandiko kila mahali yanatuondoa katika kila tumaini, yanapotangaza kwamba haki zetu zote ni chukizo machoni pa Mungu, isipokuwa zimetiwa manukato ya utakatifu wa Kristo; na kwamba zinaweza tu kuchochea kisasi cha Mungu, isipokuwa zimeungwa mkono na msamaha wake wa rehema. Hivyo hayatuachii la kufanya ila kuomba kuepushwa na hasira ya Hakimu wetu kwa kukiri kwa Daudi, “Wala usimhukumu mtumishi wako; maana mbele zako hakuna aliye hai atakayehesabiwa haki.” Na Ayubu anaposema, “Nikiwa mwovu, ole wangu; nikiwa na haki, sitainua kichwa changu;” ijapokuwa anarejelea haki ile kamilifu ya Mungu, ambayo ukilinganishwa nayo hata malaika wana upungufu, hata hivyo wakati huo huo anaonyesha kwamba Mungu anapokuja kuhukumu, watu wote lazima wawe bubu. Kwa maana hamaanishi tu kwamba angependelea kujiondoa kwa hiari, kuliko kuingia katika hatari ya kushindana na ukali wa Mungu, bali anaashiria kwamba hajioni na haki nyingine ila ile ambayo ingetoweka papo hapo mbele ya uwepo wa Mungu. Ujasiri ukiharibiwa, ni lazima kila kujisifu kuachwa. Kwa maana ni nani awezaye kuyapa matendo yake sifa ya haki, ambayo anaogopa kuyategemea mbele ya Mungu? Kwa hiyo ni lazima tumkimbilie Bwana, ambaye kwake tunahakikishiwa na Isaya kwamba “wazao wote wa Israeli watahesabiwa haki, nao watajisifu;” kwa maana ni kweli kabisa, kama asemavyo mahali pengine, kwamba sisi ni “kupanda kwake Bwana, apate kutukuzwa.” Kwa hiyo akili zetu zitakuwa zimetakaswa ipasavyo, wakati hazitategemea wala kujisifu kwa matendo yetu kwa kiwango chochote. Lakini watu wapumbavu wanaongozwa katika ujasiri huo wa uongo na wa udanganyifu, kwa kosa la kuyaona matendo yao daima kuwa sababu ya wokovu wao.XVI. On this subject our minds require to be guarded chiefly against two pernicious principles—That we place no confidence in the righteousness of our works, and that we ascribe no glory to them. The Scriptures every where drive us from all confidence, when they declare that all our righteousnesses are odious in the Divine view, unless they are perfumed with the holiness of Christ; and that they can only excite the vengeance of God, unless they are supported by his merciful pardon. Thus they leave us nothing to do, but to deprecate the wrath of our Judge with the confession of David, “Enter not into judgment with thy servant; for in thy sight shall no man living be justified.” And where Job says, “If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head;” though he refers to that consummate righteousness of God, compared to which even the angels are deficient, yet he at the same time shows, that when God comes to judgment, all men must be dumb. For he not only means that he would rather freely recede, than incur the danger of contending with the rigour of God, but signifies that he experiences in himself no other righteousness than what would instantaneously vanish before the Divine presence. When confidence is destroyed, all boasting must of necessity be relinquished. For who can give the praise of righteousness to his works, in which he is afraid to confide in the presence of God? We must therefore have recourse to the Lord, in whom we are assured, by Isaiah, that “all the seed of Israel shall be justified, and shall glory;” for it is strictly true, as he says in another place, that we are “the planting of the Lord, that he might be glorified.” Our minds therefore will then be properly purified, when they shall in no degree confide nor glory in our works. But foolish men are led into such a false and delusive confidence, by the error of always considering their works as the cause of their salvation.

XVII. Lakini tukizingatia aina nne za sababu, ambazo wanafalsafa wanatuelekeza kuzizingatia katika kuzalisha matokeo, hatutapata hata moja inayopatana na matendo katika kutimiza wokovu wetu. Kwa maana Maandiko kila mahali yanatangaza kwamba sababu ya utendaji ya kupatikana kwa uzima wa milele kwa ajili yetu ilikuwa rehema ya Baba yetu wa mbinguni, na upendo wake wa bure kwetu; kwamba sababu ya vitu ni Kristo na utii wake, ambao kwao alipata haki kwa ajili yetu; na tutaiitaje sababu ya umbo na ya chombo, ila imani? Hizi tatu Yohana anazijumuisha katika sentensi moja, anaposema kwamba “Mungu aliupenda ulimwengu hivi hata akamtoa Mwanawe pekee, ili kila mtu amwaminiye asipotee, bali awe na uzima wa milele.” Sababu ya mwisho mtume anatangaza kuwa ni, onyesho la haki ya Mungu na sifa ya wema wa Mungu, katika fungu ambalo humo pia anataja waziwazi zile sababu nyingine tatu. Kwa maana haya ndiyo maneno yake kwa Warumi: “Kwa maana wote walitenda dhambi, wakakosa kuufikia utukufu wa Mungu; wanahesabiwa haki bure kwa neema yake:” hapa tunayo chanzo cha asili cha wokovu wetu, ambayo ni rehema ya bure ya Mungu kwetu. Inafuata, “kwa ule ukombozi ulio katika Kristo Yesu:” hapa tunayo mada ya kuhesabiwa haki kwetu. “Kwa imani katika damu yake:” hapa anaonyesha sababu ya chombo, ambayo kwayo haki ya Kristo inafunuliwa kwetu. Mwishowe, anaongeza lengo la yote, anaposema, “Aonyeshe haki yake; apate kuwa mwenye haki, na mwenye kumhesabia haki yeye aliyeamini Yesu.” Na kuashiria kwa njia, kwamba haki hii inakaa katika upatanisho au kutoa kifuniko cha dhambi, anasisitiza waziwazi kwamba Kristo “aliwekwa wazi kuwa kipatanisho.” Vivyo hivyo katika sura ya kwanza ya Waefeso, anafundisha kwamba tunakubaliwa katika kibali cha Mungu kwa rehema yake tupu; kwamba hilo linatimizwa kwa upatanishi wa Kristo; kwamba linashikwa kwa imani; na kwamba lengo la yote ni kwamba utukufu wa wema wa Mungu uonyeshwe kikamilifu. Tunapoona kwamba kila sehemu ya wokovu wetu inatimizwa pasipo sisi, tuna sababu gani ya kutegemea au kujisifu kwa matendo yetu? Wala hata adui wakubwa kabisa wa neema ya Mungu hawawezi kuleta mzozo wowote nasi kuhusu sababu ya utendaji wala ya mwisho, isipokuwa wanakusudia kabisa kuikana mamlaka ya Maandiko. Juu ya sababu za vitu na za umbo wanaongeza rangi ya uongo; kana kwamba matendo yetu wenyewe yangeshiriki heshima yake pamoja na imani na haki ya Kristo. Lakini hili pia linapingwa na Maandiko, ambayo yanathibitisha kwamba Kristo ndiye mwanzilishi pekee wa haki yetu na uzima wetu, na kwamba baraka hii ya haki inafurahiwa kwa imani peke yake.XVII. But if we advert to the four kinds of causes, which the philosophers direct us to consider in the production of effects, we shall find none of them consistent with works in the accomplishment of our salvation. For the Scripture every where proclaims, that the efficient cause of eternal life being procured for us, was the mercy of our heavenly Father, and his gratuitous love towards us; that the material cause is Christ and his obedience, by which he obtained a righteousness for us; and what shall we denominate the formal and instrumental cause, unless it be faith? These three John comprehends in one sentence, when he says, that “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” The final cause the apostle declares to be, both the demonstration of the Divine righteousness and the praise of the Divine goodness, in a passage in which he also expressly mentions the other three causes. For this is his language to the Romans: “All have sinned, and come short of the glory of God, being justified freely by his grace:” here we have the original source of our salvation, which is the gratuitous mercy of God towards us. It follows, “through the redemption that is in Christ Jesus:” here we have the matter of our justification. “Through faith in his blood:” here he points out the instrumental cause, by which the righteousness of Christ is revealed to us. Lastly, he subjoins the end of all, when he says, “To declare his righteousness; that he might be just, and the justifier of him which believeth in Jesus.” And to suggest, by the way, that this righteousness consists in reconciliation or propitiation, he expressly asserts that Christ was “set forth to be a propitiation.” So also in the first chapter to the Ephesians, he teaches that we are received into the favour of God through his mere mercy; that it is accomplished by the mediation of Christ; that it is apprehended by faith; and that the end of all is, that the glory of the Divine goodness may be fully displayed. When we see that every part of our salvation is accomplished without us, what reason have we to confide or to glory in our works? Nor can even the most inveterate enemies of Divine grace raise any controversy with us concerning the efficient or the final cause, unless they mean altogether to renounce the authority of the Scripture. Over the material and formal causes they superinduce a false colouring; as if our own works were to share the honour of them with faith and the righteousness of Christ. But this also is contradicted by the Scripture, which affirms that Christ is the sole author of our righteousness and life, and that this blessing of righteousness is enjoyed by faith alone.

[…] (Sehemu za XVIII–XX zimeachwa.)[…] (Sections XVIII–XX omitted.)

XXI. Pingamizi linalobaki ni kwamba Maandiko yanaonyesha matendo mema ya waumini kuwa sababu ambazo kwazo Bwana anawabariki. Lakini hili lazima lieleweke kwa namna ambayo haiathiri yale tuliyokwisha kuthibitisha, kwamba sababu ya utendaji ya wokovu wetu ni upendo wa Mungu Baba; sababu ya vitu, utii wa Mwana; sababu ya chombo, kuangaza kwa Roho, yaani, imani; na sababu ya mwisho, utukufu wa wema usio na kikomo wa Mungu. Hakuna kikwazo kinachotokana na mambo haya kuzuia matendo mema yasihesabiwe na Bwana kama sababu za chini. Lakini hilo hutokeaje? Kwa sababu wale ambao rehema yake imewakusudia urithi wa uzima wa milele, yeye, katika mipango yake ya kawaida, huwaingiza katika kuumiliki kwa matendo mema. Lile ambalo, katika mpangilio wa mipango yake, hutangulia, analiita sababu ya lile linalofuata. Kwa sababu hii wakati mwingine hupata uzima wa milele kutokana na matendo; si kwamba kukubaliwa kwake kunapaswa kuhusishwa nayo; bali kwa sababu anawahesabia haki walengwa wa uteule wake, ili hatimaye awatukuze; huifanya fadhili ya awali, ambayo ni hatua ya kuelekea ile inayofuata, kwa maana fulani sababu yake. Lakini kila mara sababu ya kweli inapotakiwa kutolewa, hatuelekezi kukimbilia matendo, bali anaweka mawazo yetu yote kwa rehema yake. Kwa maana anatufundisha nini kupitia mtume? “Maana mshahara wa dhambi ni mauti; bali karama ya Mungu ni uzima wa milele katika Kristo Yesu Bwana wetu.” Kwa nini hakuiweka haki kinyume cha dhambi, kama alivyoweka uzima kinyume cha mauti? Kwa nini hakuifanya haki kuwa sababu ya uzima, kama alivyoifanya dhambi kuwa sababu ya mauti? Kwa maana hapo kinyume kingekuwa kamili, ilhali kwa tofauti hii kinaharibiwa kwa sehemu. Lakini mtume alikusudia kwa ulinganisho huu kueleza kweli fulani—kwamba mauti inatokana na kutostahili kwa watu, na kwamba uzima unatoka kwa rehema ya Mungu peke yake. Mwishowe, misemo hii inaashiria mpangilio wa karama za Mungu kuliko sababu yake. Katika kurundika neema juu ya neema, Mungu hupata kutoka kwa ya kwanza sababu ya kuongeza ya pili, ili asiache kitu chochote kinachohitajika kuwatajirisha watumishi wake. Na anapoendeleza ukarimu wake hivyo, angetaka tukumbuke daima uteule wake wa bure, ambao ndio chanzo na asili ya yote. Kwa maana ingawa anazipenda karama anazotupa kila siku, kama mifereji itokayo katika chemchemi hiyo, hata hivyo ni wajibu wetu kuambatana na kukubaliwa huko kwa bure, ambako peke yake kunaweza kuzitegemeza nafsi zetu, na kuziunganisha karama za Roho wake anazotupa baadaye na chanzo cha kwanza, kwa namna isiyopunguza heshima yake.XXI. The remaining objection is, that the Scripture represents the good works of believers as the causes for which the Lord blesses them. But this must be understood so as not to affect what we have before proved, that the efficient cause of our salvation is the love of God the Father; the material cause, the obedience of the Son; the instrumental cause, the illumination of the Spirit, that is, faith; and the final cause, the glory of the infinite goodness of God. No obstacle arises from these things to prevent good works being considered by the Lord as inferior causes. But how does this happen? Because those whom his mercy has destined to the inheritance of eternal life, he, in his ordinary dispensations, introduces to the possession of it by good works. That which, in the order of his dispensations, precedes, he denominates the cause of that which follows. For this reason he sometimes deduces eternal life from works; not that the acceptance of it is to be referred to them; but because he justifies the objects of his election, that he may finally glorify them; he makes the former favour, which is a step to the succeeding one, in some sense the cause of it. But whenever the true cause is to be assigned, he does not direct us to take refuge in works, but confines our thoughts entirely to his mercy. For what does he teach us by the apostle? “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” Why does he not oppose righteousness to sin, as well as life to death? Why does he not make righteousness the cause of life, as well as sin the cause of death? For then the antithesis would have been complete, whereas by this variation it is partly destroyed. But the apostle intended by this comparison to express a certain truth—that death is due to the demerits of men, and that life proceeds solely from the mercy of God. Lastly, these phrases denote rather the order of the Divine gifts, than the cause of them. In the accumulation of graces upon graces, God derives from the former a reason for adding the next, that he may not omit any thing necessary to the enrichment of his servants. And while he thus pursues his liberality, he would have us always to remember his gratuitous election, which is the source and original of all. For although he loves the gifts which he daily confers, as emanations from that fountain, yet it is our duty to adhere to that gratuitous acceptance, which alone can support our souls, and to connect the gifts of his Spirit, which he afterwards bestows on us, with the first cause, in such a manner as will not be derogatory to it.

Kitabu cha III. Sura ya XV. Kujivunia Stahili ya Matendo, Kunaharibu Vilevile Utukufu wa Mungu katika Karama ya Haki, na Uhakika wa Wokovu.Book III. Chapter XV. Boasting of the Merit of Works, Equally Subversive of God’s Glory in the Gift of Righteousness, and of the Certainty of Salvation.

Sasa tumelijadili tawi kuu la jambo hili; kwamba kwa kuwa haki, ikitegemea matendo, lazima ichanganyikiwe mbele ya Mungu, kwa hiyo imo kabisa katika rehema ya Mungu na ushirika wa Kristo, na hivyo katika imani peke yake. Sasa, ni lazima kuzingatia kwa makini kwamba hiki ndicho kiini kikuu ambacho hoja inazunguka kwacho, ili tusinaswe katika udanganyifu wa kawaida, unaowaathiri sawa wasomi na watu wa kawaida. Kwa maana mara tu kuhesabiwa haki kwa imani au kwa matendo kunapokuwa mada ya uchunguzi, mara moja hukimbilia kwenye mafungu yale yanayoonekana kuyahusisha matendo na kiwango fulani cha stahili mbele ya Mungu; kana kwamba kuhesabiwa haki kwa matendo kungethibitishwa kikamilifu, ikiwa yangethibitishwa kuwa na thamani yoyote mbele ya Mungu. Tumekwisha kuonyesha wazi kwamba haki ya matendo inakaa tu katika kuishika sheria kikamilifu na kwa ukamilifu wote. Kutokana na hayo inafuata kwamba hakuna mtu anayehesabiwa haki kwa matendo, ila yule ambaye, akiwa amepandishwa hadi kilele cha ukamilifu, hawezi kuthibitishwa kuwa na hatia hata ya kosa dogo kabisa. Hili, kwa hiyo, ni swali tofauti na la peke yake: ingawa matendo hayatoshi kabisa kuwahesabia watu haki, je, hayastahili hata hivyo neema ya Mungu?We have now discussed the principal branch of this subject; that because righteousness, if dependent on works, must inevitably be confounded in the sight of God, therefore it is contained exclusively in the mercy of God and the participation of Christ, and consequently in faith alone. Now, it must be carefully remarked that this is the principal hinge on which the argument turns, that we may not be implicated in the common delusion, which equally affects the learned and the vulgar. For as soon as justification by faith or works becomes the subject of inquiry, they have immediate recourse to those passages which seem to attribute to works some degree of merit in the sight of God; as though justification by works would be fully evinced, if they could be proved to be of any value before God. We have already clearly demonstrated that the righteousness of works consists only in a perfect and complete observance of the law. Whence it follows, that no man is justified by works, but he who, being elevated to the summit of perfection, cannot be convicted even of the least transgression. This, therefore, is a different and separate question, whether, although works be utterly insufficient for the justification of men, they do not, nevertheless, merit the grace of God.

II. Kwanza kabisa, kuhusu neno stahili, ni lazima nitangulize kusema kwamba yeyote aliyelitumia kwanza kwa matendo ya wanadamu, kwa kulinganisha na hukumu ya Mungu, alionyesha kujali kidogo sana usafi wa imani. Kwa furaha najiepusha na mabishano yote juu ya maneno matupu; lakini ningependa kwamba kiasi hiki kingedumishwa daima na waandishi wa Kikristo, kwamba wangeepuka kupitisha bila ulazima istilahi zisizotumika katika Maandiko, na zinazokusudiwa kuzaa kosa kubwa, lakini faida ndogo sana. Kwa maana kulikuwa na ulazima gani wa kuliingiza neno stahili, wakati thamani ya matendo mema ingeweza kuonyeshwa kwa maana bila kosa kwa neno jingine? Lakini kosa kubwa lililomo ndani yake linaonekana katika madhara makubwa ambayo ulimwengu umeyapata kutokana nalo. Kiburi kikubwa cha maana yake kinaweza tu kuifunika neema ya Mungu, na kutia doa akili za watu kwa majivuno ya kujiamini kupita kiasi. Nakiri, waandishi wa kale wa Kanisa kwa jumla wameitumia, na natamani kwamba matumizi yao mabaya ya neno moja yasingekuwa sababu ya kosa kwa vizazi vilivyofuata. Hata hivyo wao pia wanatangaza mahali fulani kwamba hawakukusudia kitu chochote kinachodhuru ukweli. Kwa maana haya ni maneno ya Augustino katika fungu moja: “Stahili ya kibinadamu, iliyopotea na Adamu, na inyamaze hapa, na neema ya Mungu itawale kwa Yesu Kristo.” Tena: “Watakatifu hawahusishi kitu na stahili zao wenyewe; watahusisha yote, Ee Mungu, na rehema yako peke yake.” Mahali pengine: “Na mtu anapoona kwamba kila jema alilo nalo, hanalo kutoka kwake mwenyewe, bali kutoka kwa Mungu wake, anaona kwamba yote yanayosifiwa ndani yake hayatokani na stahili zake mwenyewe, bali na rehema ya Mungu.” Tunaona jinsi, kwa kumvua mwanadamu uwezo wa kutenda matendo mema, anaharibu pia heshima ya stahili. Krisostomo anasema, “Matendo yetu, kama yapo yanayofuata wito wa bure wa Mungu, ni malipo na deni; lakini karama za Mungu ni neema, wema, na ukarimu mkubwa.” Tukiliacha jina, hata hivyo, tuzingatie zaidi jambo lenyewe. Nimekwisha kunukuu fungu kutoka kwa Bernardo: “Kama vile kutothubutu kutegemea stahili zetu kunatosha kuwa stahili, ndivyo kukosa stahili kunatosha kwa hukumu.” Lakini kwa ufafanuzi anaoambatisha mara baada ya hapo, anaupunguza ukali wa misemo hii ipasavyo, anaposema, “Kwa hiyo unapaswa kuwa na wasiwasi wa kuwa na stahili; na ukiwa nazo, ujue kwamba umepewa; unapaswa kutumaini tunda, rehema ya Mungu; nawe umeepuka hatari yote ya umaskini, kutoshukuru, na kujiamini kupita kiasi. Heri Kanisa ambalo halikosi, ama stahili bila kujiamini kupita kiasi, ama kujiamini kupita kiasi bila stahili.” Na muda mfupi kabla alikuwa ameonyesha kikamilifu jinsi maana yake ilivyokuwa ya utauwa. “Kwa maana kuhusu stahili,” asema, “kwa nini Kanisa liwe na wasiwasi, ambalo lina msingi imara zaidi na wa hakika zaidi wa kujivunia katika kusudi la Mungu? Kwa maana Mungu hawezi kujikana mwenyewe; atatimiza aliyoahidi. Hivyo huna sababu ya kuuliza, kwa stahili zipi tunaweza kutumaini baraka, hasa unaposoma, ‘Si kwa ajili yenu, bali kwa ajili yangu mwenyewe;’ inatosha kuwa stahili kujua kwamba stahili hazitoshi.”II. In the first place, with respect to the term merit, it is necessary for me to premise, that whoever first applied it to human works, as compared with the Divine judgment, showed very little concern for the purity of the faith. I gladly abstain from all controversies about mere words; but I could wish that this sobriety had always been observed by Christian writers, that they had avoided the unnecessary adoption of terms not used in the Scriptures, and calculated to produce great offence, but very little advantage. For what necessity was there for the introduction of the word merit, when the value of good works might be significantly expressed without offence by a different term? But the great offence contained in it, appears in the great injury the world has received from it. The consummate haughtiness of its import can only obscure the Divine grace, and taint the minds of men with presumptuous arrogance. I confess, the ancient writers of the Church have generally used it, and I wish that their misuse of one word had not been the occasion of error to posterity. Yet they also declare in some places that they did not intend any thing prejudicial to the truth. For this is the language of Augustine in one passage: “Let human merit, which was lost by Adam, here be silent, and let the grace of God reign through Jesus Christ.” Again: “The saints ascribe nothing to their own merits; they will ascribe all, O God, only to thy mercy.” In another place: “And when a man sees that whatever good he has, he has it not from himself, but from his God, he sees that all that is commended in him proceeds not from his own merits, but from the Divine mercy.” We see how, by divesting man of the power of performing good actions, he likewise destroys the dignity of merit. Chrysostom says, “Our works, if there be any consequent on God’s gratuitous vocation, are a retribution and a debt; but the gifts of God are grace, beneficence, and immense liberality.” Leaving the name, however, let us rather attend to the thing. I have before cited a passage from Bernard: “As not to presume on our merits is sufficiently meritorious, so to be destitute of merits is sufficient for the judgment.” But by the explanation immediately annexed, he properly softens the harshness of these expressions, when he says, “Therefore you should be concerned to have merits; and if you have them, you should know that they are given to you; you should hope for the fruit, the mercy of God; and you have escaped all danger of poverty, ingratitude, and presumption. Happy the Church which is not destitute, either of merits without presumption, or of presumption without merits.” And just before he had fully shown how pious his meaning was. “For concerning merits,” he says, “why should the Church be solicitous, which has a more firm and secure foundation for glorying in the purpose of God? For God cannot deny himself; he will perform what he has promised. Thus you have no reason for inquiring, on account of what merits we may hope for blessings, especially when you read, ‘Not for your sakes, but for my sake;’ it is sufficiently meritorious to know that merits are insufficient.”

[…] (Sehemu za III–VII zimeachwa.)[…] (Sections III–VII omitted.)

VIII. Kwa hiyo tusikubali kushawishiwa hata nywele moja mbali na msingi huo pekee, ambao ukiisha kuwekwa, wajenzi wenye hekima hujenga juu yake jengo imara na lenye utaratibu. Kwa maana ikiwa kuna ulazima wa mafundisho na mawaidha, wao wanatufahamisha kwamba “kwa kusudi hili Mwana wa Mungu alidhihirishwa, ili azivunje kazi za ibilisi; kila mtu aliyezaliwa na Mungu hatendi dhambi:” “wakati uliopita wa maisha yetu unatutosha kutenda mapenzi ya Mataifa;” wateule wa Mungu ni vyombo vya rehema vilivyochaguliwa kwa heshima, na kwa hiyo wanapaswa kutakaswa na uchafu wote. Lakini kila kitu kinasemwa kwa pamoja, inapoonyeshwa kwamba Kristo huwachagua kuwa wanafunzi wake wale watakaojikana wenyewe, kuchukua msalaba wao, na kumfuata. Yeye aliyejikana mwenyewe, ameiweka shoka kwenye shina la maovu yote, ili asitafute tena yale yaliyo yake mwenyewe; yeye aliyeuchukua msalaba wake, amejiandaa kwa subira yote na upole. Lakini kielelezo cha Kristo hakijumuishi hayo tu, bali wajibu wote mwingine wa utauwa na utakatifu. Alimtii Baba yake hadi kufa; alishughulika kabisa kutenda kazi za Mungu; alitamani kwa nafsi yake yote kuendeleza utukufu wa Baba yake; alitoa uhai wake kwa ajili ya ndugu zake; alitenda na kuomba kwa faida ya adui zake. Lakini ikiwa kuna haja ya faraja, mafungu haya yataitoa kwa kiwango cha ajabu: “Tunadhikika kila upande, lakini hatusongwi; tunataabika, lakini hatukati tamaa; tunaudhiwa, lakini hatuachwi; tunatupwa chini, lakini hatuangamii; siku zote tukichukua mwilini kufa kwake Yesu, ili uzima wa Yesu nao udhihirishwe mwilini mwetu.” “Maana kama tulikufa pamoja naye, tutaishi pamoja naye; kama tukistahimili, tutatawala pamoja naye.” “Nikifananishwa na kufa kwake; ili nipate kwa njia yo yote kufikilia kufufuka kwake katika wafu.” Baba amewatangulia kuwachagua wote aliowachagua katika Mwanawe “wafanane na mfano wa Mwanawe, ili yeye awe mzaliwa wa kwanza katika ndugu wengi;” na kwa hiyo “wala mauti, wala uzima, wala yaliyopo, wala yatakayokuwapo, hayataweza kututenga na upendo wa Mungu, ulio katika Kristo Yesu;” bali “mambo yote hufanya kazi pamoja kwa kuwapatia mema” sisi, na kuelekea wokovu wetu. Hatuwahesabii watu haki kwa matendo mbele ya Mungu; lakini twasema kwamba wote walio wa Mungu wamezaliwa upya na kufanywa viumbe vipya, ili watoke katika ufalme wa dhambi na kuingia katika ufalme wa haki; na kwamba kwa ushuhuda huu wanathibitisha wito wao, na, kama miti, wanahukumiwa kwa matunda yao.VIII. Wherefore let us not suffer ourselves to be seduced even a hair’s breadth from the only foundation, on which, when it is laid, wise architects erect a firm and regular superstructure. For if there be a necessity for doctrine and exhortation, they apprize us, that “for this purpose the Son of God was manifested, that he might destroy the works of the devil; whosoever is born of God doth not commit sin:” “the time past of our life may suffice us to have wrought the will of the Gentiles;” the elect of God are vessels of mercy selected to honour, and therefore ought to be cleansed from all impurity. But every thing is said at once, when it is shown that Christ chooses such for his disciples as will deny themselves, take up their cross, and follow him. He who has denied himself, has laid the axe to the root of all evils, that he may no longer seek those things which are his own; he who has taken up his cross, has prepared himself for all patience and gentleness. But the example of Christ comprehends not only these, but all other duties of piety and holiness. He was obedient to his Father, even to death; he was entirely occupied in performing the works of God; he aspired with his whole soul to promote the glory of his Father; he laid down his life for his brethren; he both acted and prayed for the benefit of his enemies. But if there be need of consolation, these passages will afford it in a wonderful degree: “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.” “If we be dead with him, we shall also live with him; if we suffer, we shall also reign with him.” “Being made conformable unto his death; if by any means I might attain unto the resurrection of the dead.” The Father has predestinated all whom he has chosen in his Son “to be conformed to his image, that he might be the first-born among many brethren;” and therefore “neither death, nor life, nor things present, nor things to come, shall separate us from the love of God which is in Christ Jesus;” but “all things shall work together for good” to us, and conduce to our salvation. We do not justify men by works before God; but we say, that all who are of God are regenerated and made new creatures, that they may depart from the kingdom of sin into the kingdom of righteousness; and that by this testimony they ascertain their vocation, and, like trees, are judged by their fruits.

Kitabu cha III. Sura ya XVI. Kuyakanusha Masingizio Mabaya ya Wapapisti Dhidi ya Fundisho Hili.Book III. Chapter XVI. A Refutation of the Injurious Calumnies of the Papists Against This Doctrine.

Maoni yaliyohitimisha sura iliyotangulia yanatosha yenyewe kukanusha ukaidi wa watu fulani wasiomcha Mungu, wanaotushtaki, kwanza, kwamba tunaharibu matendo mema, na kuwapotosha watu wasiyafuatilie, tunaposema kwamba hawahesabiwi haki kwa matendo, wala hawaokolewi kwa stahili yao wenyewe; na pili, kwamba tunafanya njia ya kuelekea haki kuwa rahisi mno, tunapofundisha kwamba inakaa katika msamaha wa bure wa dhambi; na kwamba tunawavuta watu kwa kishawishi hicho kutenda dhambi, ambayo kwa asili wana mwelekeo mkubwa mno kwayo. Masingizio haya, nasema, yamekanushwa vya kutosha na maoni hayo moja; hata hivyo nitayajibu yote mawili kwa ufupi. Wanadai kwamba kuhesabiwa haki kwa imani kunaharibu matendo mema. Najizuia kutoa maoni juu ya tabia za watu hawa wenye bidii kwa matendo mema, wanaotusingizia hivyo. Na wapayuke bila kuadhibiwa kwa uhuru kadiri wanavyoambukiza ulimwengu mzima uchafu wa maisha yao. Wanajifanya kuomboleza kwamba imani inapoinuliwa kwa utukufu hivyo, matendo yanashushwa kutoka cheo chake halali. Je, vipi kama yatatiwa moyo na kuimarishwa zaidi? Kwa maana hatuoti kamwe imani isiyo na matendo mema, wala kuhesabiwa haki kusikoambatana nayo: tofauti ya pekee ni hii, kwamba ingawa tunakubali uhusiano wa lazima kati ya imani na matendo mema, tunahusisha kuhesabiwa haki, si na matendo, bali na imani. Sababu yetu ya jambo hili tunaweza kuieleza kwa urahisi, ikiwa tutamwelekea Kristo tu, ambaye kwake imani inaelekezwa, na ambaye kutoka kwake inapokea nguvu yake yote. Kwa nini, basi, tunahesabiwa haki kwa imani? Kwa sababu kwa imani tunaishika haki ya Kristo, ambayo ndiyo njia pekee ya kupatanishwa kwetu na Mungu. Lakini hili huwezi kulipata, bila kupata wakati huo huo utakaso; kwa maana yeye “alifanywa kwetu hekima itokayo kwa Mungu, na haki, na utakaso, na ukombozi.” Kwa hiyo Kristo hamhesabii haki mtu ye yote asiyemtakasa pia. Kwa maana faida hizi zimeunganishwa daima na bila kutengana, hata wale anaowaangaza kwa hekima yake, huwakomboa; wale anaowakomboa, huwahesabia haki; wale anaowahesabia haki, huwatakasa. Lakini kwa kuwa swali la sasa linahusu haki na utakaso tu, na tuvisisitize hivyo. Tunaweza kutofautisha kati yao, lakini Kristo anavijumuisha vyote viwili ndani yake bila kutenganishwa. Je, unataka, basi, kupata haki katika Kristo? Ni lazima kwanza umpate Kristo; lakini huwezi kumpata bila kuwa mshiriki wa utakaso wake; kwa maana hawezi kugawanywa. Kwa hiyo, kwa kuwa Bwana anatujalia kufurahia baraka hizi kwa kujitoa mwenyewe tu, anazitoa zote mbili pamoja, na kamwe moja bila nyingine. Hivyo tunaona jinsi ilivyo kweli kwamba tunahesabiwa haki, si bila matendo, lakini si kwa matendo; kwa kuwa muungano na Kristo, ambao kwa huo tunahesabiwa haki, unajumuisha utakaso pamoja na haki.The observation with which we closed the preceding chapter is, of itself, sufficient to refute the impudence of some impious persons, who accuse us, in the first place, of destroying good works, and seducing men from the pursuit of them, when we say that they are not justified by works, nor saved through their own merit; and secondly, of making too easy a road to righteousness, when we teach that it consists in the gratuitous remission of sins; and of enticing men, by this allurement, to the practice of sin, to which they have naturally too strong a propensity. These calumnies, I say, are sufficiently refuted by that one observation; yet I will briefly reply to them both. They allege that justification by faith destroys good works. I forbear any remarks on the characters of these zealots for good works, who thus calumniate us. Let them rail with impunity as licentiously as they infest the whole world with the impurity of their lives. They affect to lament that while faith is so magnificently extolled, works are degraded from their proper rank. What if they be more encouraged and established? For we never dream either of a faith destitute of good works, or of a justification unattended by them: this is the sole difference, that while we acknowledge a necessary connection between faith and good works, we attribute justification, not to works, but to faith. Our reason for this we can readily explain, if we only turn to Christ, towards whom faith is directed, and from whom it receives all its virtue. Why, then, are we justified by faith? Because by faith we apprehend the righteousness of Christ, which is the only medium of our reconciliation to God. But this you cannot attain, without at the same time attaining to sanctification; for he “is made unto us wisdom and righteousness, and sanctification and redemption.” Christ therefore justifies no one whom he does not also sanctify. For these benefits are perpetually and indissolubly connected, so that whom he illuminates with his wisdom, them he redeems; whom he redeems, he justifies; whom he justifies, he sanctifies. But as the present question relates only to righteousness and sanctification, let us insist upon them. We may distinguish between them, but Christ contains both inseparably in himself. Do you wish, then, to obtain righteousness in Christ? You must first possess Christ; but you cannot possess him without becoming a partaker of his sanctification; for he cannot be divided. Since, then, the Lord affords us the enjoyment of these blessings only in the bestowment of himself, he gives them both together, and never one without the other. Thus we see how true it is that we are justified, not without works, yet not by works; since union with Christ, by which we are justified, contains sanctification as well as righteousness.

[…] (Sehemu za II–III zimeachwa.)[…] (Sections II–III omitted.)

IV. Lakini lisilo na maana kuliko masingizio yao yote ni kwamba watu wanatiwa moyo kutenda dhambi kwa sisi kushikilia msamaha wa bure wa dhambi, ambao ndani yake tunaifanya haki ikae. Kwa maana tunasema kwamba baraka kubwa kama hiyo haingeweza kamwe kufidiwa na fadhila yoyote yetu, na kwa hiyo haingeweza kamwe kupatikana, isipokuwa itolewe bure; zaidi ya hayo, kwamba ni ya bure kwetu kweli, lakini si kwa Kristo, ambaye ilimgharimu sana, hata damu yake mwenyewe iliyo takatifu kuliko zote, ambayo mbali nayo hakuna bei yenye thamani ya kutosha ingeweza kulipwa kwa haki ya Mungu. Watu wanapofundishwa hivi, wanafahamishwa kwamba si kwa sababu yao kwamba damu hii takatifu zaidi haimwagwi kila wanapotenda dhambi. Zaidi ya hayo, tunajifunza kwamba uchafu wetu ni wa namna hii, hata hauwezi kamwe kuoshwa, ila katika chemchemi ya damu hii isiyo na waa. Je, watu wanaosikia mambo haya hawapaswi kuona kinyaa kikubwa zaidi cha dhambi, kuliko kama ingesemwa kwamba husafishwa kwa kunyunyiziwa matendo mema? Na ikiwa wana woga wowote wa Mungu, je, hawataogopa, baada ya kusafishwa mara moja, kujitosa tena kwenye matope, na kwa hivyo kuvuruga na kuambukiza, kadiri wawezavyo, usafi wa chemchemi hii? “Nimeosha miguu yangu,” (asema roho aaminiye katika Sulemani,) “nitawezaje kuichafua?” Sasa, ni wazi ni upande upi unastahili zaidi shtaka la kushusha thamani ya msamaha wa dhambi, na kuifanya heshima ya haki kuwa ya kahaba. Wao wanajifanya kwamba Mungu anatulizwa kwa fidia zao za bure, ambazo si bora kuliko kinyesi; sisi tunathibitisha kwamba hatia ya dhambi ni kubwa mno kufutwa kwa vitu vidogo visivyo na maana kama hivyo; kwamba hasira ya Mungu ni kubwa mno kutulizwa kwa fidia hizi zisizo na thamani; na kwa hiyo kwamba hii ni haki ya pekee ya damu ya Kristo. Wanasema kwamba haki, ikiwa imewahi kupungua, hurejeshwa na kutengenezwa kwa matendo ya fidia. Sisi tunaiona kuwa na thamani kubwa hivi kwamba hakuna fidia ya matendo inayoweza kuilingana; na kwa hiyo kwa kuirejesha lazima tukimbilie rehema ya Mungu peke yake. Mambo mengine yaliyobaki yanayohusu msamaha wa dhambi yanaweza kupatikana katika sura inayofuata.IV. But the most futile of all their calumnies is, that men are encouraged to the practice of sin by our maintaining the gratuitous remission of sins, in which we make righteousness to consist. For we say that so great a blessing could never be compensated by any virtue of ours, and that therefore it could never be obtained, unless it were gratuitously bestowed; moreover, that it is gratuitous to us indeed, but not so to Christ, whom it cost so much, even his own most sacred blood, beside which no price sufficiently valuable could be paid to Divine justice. When men are taught in this manner, they are apprized that it is not owing to them that this most sacred blood is not shed as often as they sin. Besides, we learn that such is our pollution, that it can never be washed away, except in the fountain of this immaculate blood. Must not persons who hear these things conceive a greater horror of sin, than if it were said to be cleansed by a sprinkling of good works? And if they have any fear of God, will they not dread, after being once purified, to plunge themselves again into the mire, and thereby to disturb and infect, as far as they can, the purity of this fountain? “I have washed my feet,” (says the believing soul in Solomon,) “how shall I defile them?” Now, it is plain which party better deserves the charge of degrading the value of remission of sins, and prostituting the dignity of righteousness. They pretend that God is appeased by their frivolous satisfactions, which are no better than dung; we assert, that the guilt of sin is too atrocious to be expiated by such insignificant trifles; that the displeasure of God is too great to be appeased by these worthless satisfactions; and therefore that this is the exclusive prerogative of the blood of Christ. They say, that righteousness, if it ever be defective, is restored and repaired by works of satisfaction. We think it so valuable that no compensation of works can be adequate to it; and therefore that for its restitution we must have recourse to the mercy of God alone. The remaining particulars that pertain to the remission of sins may be found in the next chapter.

Kitabu cha III. Sura ya XVII. Upatano Kati ya Ahadi za Sheria na Zile za Injili.Book III. Chapter XVII. The Harmony Between the Promises of the Law and Those of the Gospel.

Na tuendelee sasa na hoja nyingine ambazo kwazo Shetani, kwa vibaraka wake, anajaribu kuharibu au kudhoofisha kuhesabiwa haki kwa imani. Nadhani tumekwisha kupata hoja hii kwa wasingiziaji hawa—kwamba hawawezi tena kutushtaki kwamba tu adui wa matendo mema. Kwa maana tunakataa wazo la kuhesabiwa haki kwa matendo, si kwamba matendo mema yasifanywe, wala kwamba yale yanayotendwa yakanushwe kuwa mema, bali ili tusiyategemee, wala tusijisifu kwa hayo, wala tusiyahusishe wokovu. Kwa maana huu ndio uaminifu wetu, huu ndio utukufu wetu, na nanga ya pekee ya wokovu wetu: Kwamba Kristo Mwana wa Mungu ni wetu, na kwamba sisi pia ndani yake ni wana wa Mungu na warithi wa ufalme wa mbinguni; tukiwa tumeitwa, si kwa ajili ya kustahili kwetu, bali kwa wema wa Mungu, kwa tumaini la furaha ya milele. Lakini kwa kuwa wanatushambulia zaidi kwa silaha nyingine, kama tulivyoona, na tuendelee pia kuzirudisha. Kwanza kabisa, wanarudi kwenye ahadi za kisheria alizozitoa Bwana kwa wale walioshika sheria yake, na kuuliza kama tunadhani ni za bure kabisa, au zina nguvu yoyote. Kwa kuwa ingekuwa ukali na kicheko kusema ni za bure, wanachukulia kuwa zina nguvu fulani. Kutokana na hayo wanabishana kwamba hatuhesabiwi haki kwa imani peke yake. Kwa maana Bwana asema hivi, “Kwa hiyo itakuwa, mkiisikiliza hukumu hizi, na kuzishika na kuzifanya, ndipo Bwana, Mungu wako, atakushikia agano na rehema aliyowaapia baba zako; naye atakupenda, na kukubariki, na kukuzidisha.” Tena: “Mkiisha kuzitengeneza njia zenu na matendo yenu kabisa; mkitenda hukumu kati ya mtu na jirani yake kwa kweli; msipomwonea mgeni, wala yatima, wala mjane, wala kwenda kufuata miungu mingine; ndipo nitakapowakalisha mahali hapa,” na kadhalika. Sipendi kunukuu mafungu elfu ya namna hiyo, ambayo, kwa kuwa hayatofautiani kwa maana, yatafafanuliwa kwa maelezo ya haya. Jumla ya yote imetangazwa na Musa, ambaye anasema kwamba katika sheria zimewekwa “baraka na laana, uzima na mauti.” Sasa, wanabishana, ama kwamba baraka hii inakuwa isiyo na nguvu na bure, ama kwamba kuhesabiwa haki si kwa imani peke yake. Tumekwisha kuonyesha jinsi, tukiambatana na sheria, tukiwa tumepungukiwa na baraka yoyote, tuko chini ya laana iliyotangazwa juu ya wote wavunjao sheria. Kwa maana Bwana haahidi kitu, ila kwa washika sheria yake kikamilifu, ambao hakuna hata mmoja wa namna hiyo awezaye kupatikana. Matokeo yake ni kwamba wanadamu wote wanathibitishwa na sheria kuwa chini ya laana na hasira ya Mungu; ili kuokolewa nayo, wanahitaji ukombozi kutoka kwa nguvu ya sheria, na uhuru kutoka utumwa wake; si uhuru wa kimwili, ambao ungetuvuta mbali na utii wa sheria, na kualika kila aina ya uasherati, kuvunja vizuizi vya tamaa isiyo na kipimo, na kutoa hatamu kwa kila tamaa isiyo na sheria; bali uhuru wa kiroho, ambao utafariji na kuinua dhamiri iliyoonewa na kuvunjika moyo, ukiionyesha kuwa imekombolewa kutoka laana na hukumu ambayo ilishikiliwa chini yake na sheria. Ukombozi huu kutoka utii wa sheria, na kuachiliwa huru, (kama naweza kutumia neno hilo,) tunaupata, tunapoishika kwa imani rehema ya Mungu katika Kristo, ambayo kwayo tunahakikishiwa msamaha wa dhambi, ambao kwa hisia yake sheria ilitupenyeza kwa majuto na toba ya moyoni.Let us now pursue the other arguments with which Satan by his satellites attempts to destroy or to weaken justification by faith. I think we have already gained this point with these calumniators—that they can no longer accuse us of being enemies to good works. For we reject the notion of justification by works, not that no good works may be done, or that those which are performed may be denied to be good, but that we may neither confide in them, nor glory in them, nor ascribe salvation to them. For this is our trust, this is our glory, and the only anchor of our salvation, That Christ the Son of God is ours, and that we are likewise, in him, sons of God and heirs of the celestial kingdom; being called, not for our worthiness, but by the Divine goodness, to the hope of eternal felicity. But since they assail us besides, as we have observed, with other weapons, let us also proceed to the repulsion of them. In the first place, they return to the legal promises which the Lord gave to the observers of his law, and inquire whether we suppose them to be entirely vain, or of any validity. As it would be harsh and ridiculous to say they are vain, they take it for granted that they have some efficacy. Hence they argue, that we are not justified by faith alone. For thus saith the Lord, “Wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers; and he will love thee, and bless thee, and multiply thee.” Again: “If ye thoroughly amend your ways and your doings; if ye thoroughly execute judgment between a man and his neighbour; if ye oppress not, neither walk after other gods; then will I cause you to dwell in this place,” &c. I am not willing to recite a thousand passages of the same kind, which, not being different in sense, will be elucidated by an explanation of these. The sum of all is declared by Moses, who says that in the law are proposed “a blessing and a curse, life and death.” Now, they argue, either that this blessing becomes inefficacious and nugatory, or that justification is not by faith alone. We have already shown, how, if we adhere to the law, being destitute of every blessing, we are obnoxious to the curse which is denounced on all transgressors. For the Lord promises nothing, except to the perfect observers of his law, of which description not one can be found. The consequence then is, that all mankind are proved by the law to be obnoxious to the curse and wrath of God; in order to be saved from which, they need deliverance from the power of the law, and emancipation from its servitude; not a carnal liberty, which would seduce us from obedience to the law, invite to all kinds of licentiousness, break down the barriers of inordinate desire, and give the reins to every lawless passion; but a spiritual liberty, which will console and elevate a distressed and dejected conscience, showing it to be delivered from the curse and condemnation under which it was held by the law. This liberation from subjection to the law, and manumission, (if I may use the term,) we attain, when we apprehend by faith the mercy of God in Christ, by which we are assured of the remission of sins, by the sense of which the law penetrated us with compunction and remorse.

[…] (Sehemu za II–X zimeachwa.)[…] (Sections II–X omitted.)

XI. Lakini wapinzani wetu wanasema kwamba tuna ugumu zaidi na Yakobo, kwa kuwa anapingana nasi kwa maneno ya wazi. Kwa maana anafundisha kwamba “Abrahamu alihesabiwa haki kwa matendo,” na kwamba sisi sote “twahesabiwa haki kwa matendo, wala si kwa imani peke yake.” Basi? Je, watamvuta Paulo katika mzozo na Yakobo? Wakimwona Yakobo kama mtumishi wa Kristo, matamko yake ni lazima yaeleweke kwa maana fulani isiyopingana na Kristo anaposema kwa kinywa cha Paulo. Roho anathibitisha, kwa kinywa cha Paulo, kwamba Abrahamu alipata haki kwa imani, si kwa matendo; sisi pia tunafundisha kwamba sisi sote tunahesabiwa haki kwa imani pasipo matendo ya sheria. Roho yule yule anathibitisha kwa Yakobo kwamba haki ya Abrahamu na yetu iko katika matendo, na si katika imani peke yake. Kwamba Roho hapingani na nafsi yake mwenyewe ni kweli ya hakika. Lakini upatano gani unaweza kuwapo kati ya madai haya mawili yanayoonekana kupingana? Wapinzani wetu wangeridhika, kama wangeweza kuipindua kabisa haki ya imani, ambayo sisi tunataka iimarishwe; lakini kuipa dhamiri iliyofadhaika utulivu, wanajali kidogo sana. Kutokana na hayo tunaona kwamba wanapinga fundisho la kuhesabiwa haki kwa imani, lakini wakati huo huo hawaweki kanuni yoyote ya hakika ya haki ambayo kwayo dhamiri inaweza kuridhika. Na washangilie wapendavyo, kama hawawezi kujivunia ushindi mwingine ila ule wa kuondoa uhakika wote wa haki. Na ushindi huu wa kusikitisha kwa kweli watapata, pale ambapo, baada ya kuzima nuru ya kweli, wanaruhusiwa na Bwana kueneza vivuli vya kosa. Lakini mahali popote ambapo kweli ya Mungu inabaki, hawatashinda. Nakanusha, kwa hiyo, kwamba usemi wa Yakobo, ambao wanauinua dhidi yetu kama ngao isiyoweza kupenyeka, unawapa msaada hata kidogo. Ili kuthibitisha hili, kwanza tutachunguza kusudi la mtume, kisha tutaona wapi wanapodanganyika. Kwa sababu wapo watu wengi wakati huo, na Kanisa linaathiriwa daima na watu kama hao, ambao, kwa kupuuza na kuacha wajibu halali wa waumini, walionyesha waziwazi kutokuamini kwao kwa kweli, huku wakiendelea kujivunia kisingizio cha uongo cha imani, Yakobo hapa anafichua ujasiri wa kipumbavu wa watu kama hao. Si kusudi lake, basi, kupunguza kwa namna yoyote nguvu ya imani ya kweli, bali kuonyesha upumbavu wa wapuuzi hawa, ambao walitosheka kujiwekea picha tupu ya imani, na kujitupa kwa usalama katika kila uovu. Kwa kutanguliza maelezo haya, itakuwa rahisi kugundua mahali kosa la wapinzani wetu lilipo. Kwa maana wanaangukia katika makosa mawili ya hoja; moja kuhusu neno “imani,” jingine kuhusu neno “kuhesabiwa haki.” Mtume anapolipa jina imani wazo la bure, lililo tofauti sana na imani ya kweli, ni ukubali ambao haupunguzi chochote katika hoja; hili anaonyesha tangu mwanzo kwa maneno haya: “Ndugu zangu, yafaa nini mtu akisema ya kuwa ana imani, lakini hana matendo?” Hasemi, Mtu akiwa na imani isiyo na matendo; bali, Mtu akijisifu kuwa nayo. Anasema kwa wazi zaidi mara baadaye, anapoidhihaki kwa kuionyesha kuwa mbaya kuliko ujuzi wa mashetani; na mwishowe, anapoiita iliyokufa. Lakini maana yake inaweza kueleweka vya kutosha kutokana na ufafanuzi anaoutoa: “Wewe waamini,” asema yeye, “ya kuwa Mungu ni mmoja.” Kwa kweli, kama hakuna kilichomo katika imani hii ila kuamini kuwapo kwa Mungu, si ajabu hata kidogo kwamba haitoshi kuhesabia haki. Na hatupaswi kudhani kwamba kukanusha huku kunadhalilisha imani ya Kikristo, ambayo asili yake ni tofauti sana. Kwa maana imani ya kweli inahesabia haki vipi, ila kwa kutuunganisha na Kristo, ili, tukifanywa mmoja naye, tushiriki haki yake? Kwa hiyo haituhesabii haki kwa kufikia ujuzi wa kuwapo kwa Mungu, bali kwa kutegemea uhakika wa rehema yake.XI. But our adversaries say that we have yet more difficulty with James, since he contradicts us in express terms. For he teaches, that “Abraham was justified by works,” and that we are all “justified by works, and not by faith only.” What then? Will they draw Paul into a controversy with James? If they consider James as a minister of Christ, his declarations must be understood in some sense not at variance with Christ when speaking by the mouth of Paul. The Spirit asserts, by the mouth of Paul, that Abraham obtained righteousness by faith, not by works; we likewise teach, that we are all justified by faith without the works of the law. The same Spirit affirms by James, that both Abraham’s righteousness and ours consists in works, and not in faith only. That the Spirit is not inconsistent with himself is a certain truth. But what harmony can there be between these two apparently opposite assertions? Our adversaries would be satisfied, if they could totally subvert the righteousness of faith, which we wish to be firmly established; but to afford tranquillity to the disturbed conscience, they feel very little concern. Hence we perceive, that they oppose the doctrine of justification by faith, but at the same time fix no certain rule of righteousness, by which the conscience may be satisfied. Let them triumph then as they please, if they can boast no other victory but that of having removed all certainty of righteousness. And this miserable victory, indeed, they will obtain, where, after having extinguished the light of truth, they are permitted by the Lord to spread the shades of error. But, wherever the truth of God remains, they will not prevail. I deny, therefore, that the assertion of James, which they hold up against us as an impenetrable shield, affords them the least support. To evince this, we shall first examine the scope of the apostle, and then remark wherein they are deceived. Because there were many persons at that time, and the Church is perpetually infested with similar characters, who, by neglecting and omitting the proper duties of believers, manifestly betrayed their real infidelity, while they continued to glory in the false pretence of faith, James here exposes the foolish confidence of such persons. It is not his design, then, to diminish, in any respect, the virtue of true faith, but to show the folly of these triflers, who were content with arrogating to themselves the vain image of it, and securely abandoned themselves to every vice. This statement being premised, it will be easy to discover where lies the error of our adversaries. For they fall into two fallacies; one respecting the word “faith,” the other respecting the word “justification.” When the apostle gives the appellation of faith to a vain notion, widely different from true faith, it is a concession which derogates nothing from the argument; this he shows from the beginning in these words: “What doth it profit, my brethren, though a man say he hath faith, and have not works?” He does not say, If any one have faith without works; but, If any one boast of having it. He speaks still more plainly just after, where he ridicules it by representing it as worse than the knowledge of devils; and lastly, when he calls it dead. But his meaning may be sufficiently understood from the definition he gives: “Thou believest,” says he, “that there is one God.” Indeed, if nothing be contained in this creed but a belief of the Divine existence, it is not at all surprising that it is inadequate to justification. And we must not suppose this denial to be derogatory to Christian faith, the nature of which is widely different. For how does true faith justify, but by uniting us to Christ, that, being made one with him, we may participate his righteousness? It does not, therefore, justify us, by attaining a knowledge of God’s existence, but by a reliance on the certainty of his mercy.

XII. Lakini hatutakuwa tumeyajua makusudio yote ya mtume, mpaka tufichue kosa jingine; kwa maana anahusisha kuhesabiwa haki kwa sehemu na matendo. Ikiwa tunataka kumfanya Yakobo apatane na Maandiko mengine yote, na hata na nafsi yake mwenyewe, ni lazima tulielewe neno “kuhesabia haki” kwa maana tofauti na ile ambayo Paulo analitumia. Kwa maana Paulo anasema kwamba tunahesabiwa haki, kumbukumbu ya udhalimu wetu inapofutwa, nasi tunahesabiwa kuwa wenye haki. Kama Yakobo angekuwa anarejelea hilo, ingekuwa si busara kwake kunukuu maneno hayo ya Musa: “Abrahamu alimwamini Mungu,” na kadhalika. Kwa maana analiingiza kwa namna ifuatayo: Abrahamu alipata haki kwa matendo, kwa sababu hakusita kumtoa mwanawe dhabihu kwa amri ya Mungu. Na hivyo andiko likatimia, lisemalo, Abrahamu alimwamini Mungu, ikahesabiwa kwake kuwa haki. Kama tokeo lililotangulia sababu yake ni upuuzi, ama Musa anasema uongo mahali pale kwamba imani ya Abrahamu ilihesabiwa kwake kuwa haki, ama Abrahamu hakupata haki kwa utii wake, ulioonyeshwa katika kumtoa mwanawe. Abrahamu alihesabiwa haki kwa imani, wakati Ishmaeli, aliyefikia ujana kabla ya kuzaliwa Isaka, alikuwa bado hajachukuliwa mimba. Basi, tunawezaje kuhusisha kuhesabiwa kwake haki na tendo la utii lililofanywa muda mrefu hivyo baadaye? Kwa hiyo, ama Yakobo alipindua isivyofaa mfuatano wa matukio, (ambalo ni haramu kulidhania,) ama, kwa kusema kwamba Abrahamu alihesabiwa haki, hakumaanisha kwamba mzee huyo alistahili kuhesabiwa mwenye haki. Alimaanisha nini, basi? Anaonekana wazi kusema juu ya tangazo la haki mbele ya watu, na si juu ya kuhesabiwa kwake mbele ya Mungu; kana kwamba alikuwa amesema, Wale wanaohesabiwa haki kwa imani ya kweli, wanathibitisha kuhesabiwa kwao haki, si kwa mfano usio na matunda na wa kufikirika wa imani, bali kwa utii na matendo mema. Kwa ufupi, hajadili njia ya kuhesabiwa haki, bali anadai kwa waumini haki iliyodhihirishwa katika matendo mema. Na kama Paulo anavyobisha kwa ajili ya kuhesabiwa haki bila kutegemea matendo, ndivyo Yakobo hataruhusu wale wasio na matendo mema wahesabiwe wenye haki. Kuzingatia lengo hili kutatutoa katika kila ugumu. Kwa maana kosa kuu la wapinzani wetu ni kudhani kwamba Yakobo anaelezea njia ya kuhesabiwa haki, ilhali anajitahidi tu kuharibu usalama potovu wa wale wanaojifanya kuwa na imani bure, ili kuuhalalisha dharau yao kwa matendo mema. Kwa hiyo, katika maumbo yoyote watakayopotosha maneno ya Yakobo, hawatapata kitu ila kweli hizi mbili—kwamba wazo tupu la imani haliwezi kuhesabia haki; na kwamba waaminifu, wasioridhika na mawazo ya namna hiyo, wanadhihirisha haki yao kwa matendo yao mema.XII. But we shall not have ascertained the whole scope of the apostle, till we have exposed the other fallacy; for he attributes justification partly to works. If we wish to make James consistent with the rest of the Scriptures, and even with himself, we must understand the word “justify” in a different signification from that in which it is used by Paul. For we are said by Paul to be justified, when the memory of our unrighteousness is obliterated, and we are accounted righteous. If James had alluded to this, it would have been preposterous for him to make that quotation from Moses: “Abraham believed God,” &c. For he introduces it in the following manner: Abraham obtained righteousness by works, because he hesitated not to sacrifice his son at the command of God. And thus was the Scripture fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness. If an effect antecedent to its cause be an absurdity, either Moses falsely asserts in that place, that Abraham’s faith was imputed to him for righteousness, or Abraham did not obtain righteousness by his obedience, displayed in the oblation of his son. Abraham was justified by faith, while Ishmael, who arrived at adolescence before the birth of Isaac, was not yet conceived. How, then, can we ascribe his justification to an act of obedience performed so long after? Wherefore, either James improperly inverted the order of events, (which it is unlawful to imagine,) or, by saying that Abraham was justified, he did not mean that the patriarch deserved to be accounted righteous. What, then, was his meaning? He evidently appears to speak of a declaration of righteousness before men, and not of an imputation of it in the sight of God; as though he had said, They who are justified by true faith, prove their justification, not by a barren and imaginary resemblance of faith, but by obedience and good works. In a word, he is not disputing concerning the method of justification, but requiring of believers a righteousness manifested in good works. And as Paul contends for justification independent of works, so James will not allow those to be accounted righteous, who are destitute of good works. The consideration of this object will extricate us from every difficulty. For the principal mistake of our adversaries consists in supposing, that James describes the method of justification, while he only endeavours to destroy the corrupt security of those who make vain pretences to faith, in order to excuse their contempt of good works. Into whatever forms, therefore, they pervert the words of James, they will extort nothing but these two truths—that a vain notion of faith cannot justify; and that the faithful, not content with such an imagination, manifest their righteousness by their good works.

[…] (Sehemu za XIII–XV zimeachwa.)[…] (Sections XIII–XV omitted.)

4. Chemchemi ya Rehema ya Bure: Uteule4. The Fountain of Free Mercy: Election

John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; toleo la mwisho la Kilatini, 1559; tafsiri ya Kiingereza ya John Allen, 1813, toleo la Presbyterian Board of Publication; Project Gutenberg #64392), Kitabu cha III, sura ya XXI, sehemu za I–II, V na VII (sehemu za III–IV na VI zimeachwa); sura ya XXII, sehemu za I na X (sehemu za II–IX na XI zimeachwa); sura ya XXIII, sehemu za I, VIII na XII (sehemu za II–VII, IX–XI na XIII–XIV zimeachwa): ufafanuzi wa Calvin wa kuchaguliwa tangu awali, mipaka anayoiweka kwa udadisi, hoja yake kwamba uteule ni wa bure na hautegemei stahili iliyoonwa mapema, na majibu yake kwa pingamizi kuhusu wito wa wote, mapenzi na ruhusa ya Mungu, na maisha matakatifu. Chanzo cha msingi; ufafanuzi ni wa mwandishi.John Calvin, Institutes of the Christian Religion (final Latin edition, 1559; English translation by John Allen, 1813, Presbyterian Board of Publication edition; Project Gutenberg #64392), Book III, chapter XXI, sections I–II, V and VII (sections III–IV and VI omitted); chapter XXII, sections I and X (sections II–IX and XI omitted); chapter XXIII, sections I, VIII and XII (sections II–VII, IX–XI and XIII–XIV omitted): Calvin’s definition of predestination, the limits he sets on curiosity, his case that election is free and not based on foreseen merit, and his answers to objections about the universal call, God’s will and permission, and holy living. Primary source; the interpretations are the author’s.

Maelezo ya CTS: Calvin analijadili somo la uteule baadaye katika Kitabu cha III, baada ya imani, maisha ya Mkristo na kuhesabiwa haki, na analiwasilisha kama fundisho la faraja na unyenyekevu: wokovu wetu unatiririka kutoka kwa rehema ya bure ya Mungu peke yake. Ufafanuzi wake uko katika sura ya XXI, sehemu ya V; muhtasari wake, unaojumuisha uteule na kukataliwa (“kuwapita” wengine, au preterition), uko katika sehemu ya VII. Anaonya mara kwa mara dhidi ya udadisi unaovuka Maandiko, na anasisitiza kwamba chanzo cha hukumu kiko katika dhambi ya mwanadamu, si kwa Mungu (sura ya XXIII, sehemu ya VIII). “Wamanikayo” (Manichæans), “Wapelagio” (Pelagians) na “Waepikuro” (Epicureans) ni wapinzani wa kale anaowataja; “wengi wa watu” (the vulgar) maana yake watu wa kawaida. Wakristo katika mapokeo mengine wanalijibu swali hili tofauti na kwa upendo ule ule kwa Maandiko. Wakristo wa Arminius na Wesley wanafundisha kwamba Mungu alichagua katika Kristo wale aliowaona mapema kuwa wataamini, na kwamba neema yake itangulizayo (prevenient grace) inawawezesha wote wanaoisikia injili kuitikia. Wakristo wa Kilutheri wanakiri kwamba uteule wa kuokolewa ni wa neema kabisa, lakini wanakataa amri yoyote ya kukataliwa, wakifundisha kwamba wale wanaopotea hupotea kwa kuikataa kwao wenyewe neema. Wanafunzi wanapaswa kuijua hoja ya Calvin vizuri na kuwakilisha mitazamo hii mingine kwa haki.CTS note: Calvin treats election late in Book III, after faith, the Christian life and justification, and he presents it as a doctrine of comfort and humility: our salvation flows from God’s free mercy alone. His definition is in chapter XXI, section V; his summary, including both election and reprobation (the “passing over,” or preterition, of others), is in section VII. He warns repeatedly against curiosity that goes beyond Scripture, and he insists that the cause of condemnation lies in human sin, not in God (chapter XXIII, section VIII). “Manichæans,” “Pelagians” and “Epicureans” are ancient opponents he names; “the vulgar” means ordinary people. Christians in other traditions answer this question differently and with equal love for Scripture. Arminian and Wesleyan Christians teach that God chose in Christ those he foresaw would believe, and that his prevenient grace enables all who hear the gospel to respond. Lutheran Christians affirm that election to salvation is wholly of grace but deny any decree of reprobation, teaching that those who perish do so by their own rejection of grace. Students should know Calvin’s argument well and represent these other views fairly.

Kitabu cha III. Sura ya XXI. Uteule wa Milele, au Kuchaguliwa Tangu Awali kwa Mungu kwa Baadhi Kuokolewa na kwa Wengine Kuangamizwa.Book III. Chapter XXI. Eternal Election, or God’s Predestination of Some to Salvation, and of Others to Destruction.

Agano la uzima halihubiriwi kwa wote kwa usawa, na miongoni mwa wale linaohubiriwa kwao halipati mapokezi yale yale kila mara; tofauti hii inafunua kina cha ajabu cha hukumu ya Mungu. Wala hakuna shaka kwamba aina hii mbalimbali pia inafuata, ikiwa chini ya uamuzi wa uteule wa milele wa Mungu. Ikiwa ni dhahiri kuwa ni tokeo la mapenzi ya Mungu, kwamba wokovu unatolewa bure kwa baadhi, na wengine wanazuiwa wasiufikie,—hili mara moja huzaa maswali mazito na magumu, ambayo hayawezi kufafanuliwa kwa njia nyingine, ila kwa kuziimarisha akili za wacha Mungu katika yale yanayopaswa kupokelewa kuhusu uteule na kuchaguliwa tangu awali—swali ambalo, kwa maoni ya wengi, limejaa mkanganyiko; kwa kuwa wanaona hakuna kitu kisicho na busara zaidi kuliko kwamba, kati ya kundi la pamoja la wanadamu, baadhi wawekewe tangu awali wokovu, na wengine uangamivu. Lakini jinsi wanavyojichanganya bila busara itaonekana baadaye katika mwendelezo wa hotuba yetu. Zaidi ya hayo, giza lile lile linalozusha hofu kama hiyo, haliangazii tu faida ya fundisho hili, bali linaonyesha kwamba linazaa manufaa ya kupendeza mno. Kamwe hatutashawishika waziwazi kama inavyotupasa, kwamba wokovu wetu unatiririka kutoka chemchemi ya rehema ya bure ya Mungu, mpaka tuufahamu uteule wake wa milele, ambao unaiangaza neema ya Mungu kwa ulinganisho huu, kwamba hawachukui wote bila ubaguzi kwa tumaini la wokovu, bali huwapa baadhi kile anachowanyima wengine. Kutojua kanuni hii kunapunguza waziwazi utukufu wa Mungu, na kunadhoofisha unyenyekevu wa kweli. Lakini kulingana na Paulo, kile kinachopaswa kujulikana sana, hakiwezi kujulikana kamwe, isipokuwa Mungu, bila kujali matendo, anawachagua wale aliowaamuru. “Basi vivyo hivyo, hata wakati huu wa sasa umebaki mabaki, kwa kadiri ya uteule wa neema. Lakini kama ni kwa neema, si tena kwa matendo; vinginevyo neema isingekuwa tena neema. Lakini kama ni kwa matendo, si tena neema; vinginevyo kazi isingekuwa tena kazi.” Ikiwa tunahitaji kurejeshwa kwenye asili ya uteule, ili kuthibitisha kwamba tunapata wokovu si kutoka chanzo kingine ila wema mtupu wa Mungu, wale wanaotaka kuzima kanuni hii wanafanya wawezavyo kuficha kile kinachopaswa kusherehekewa kwa utukufu na kwa sauti kuu, na kung’oa unyenyekevu kwa mizizi. Katika kuhusisha wokovu wa mabaki ya watu na uteule wa neema, Paulo anashuhudia waziwazi kwamba ni hapo tu ndipo inapojulikana kwamba Mungu anaokoa amtakaye kwa radhi yake tupu, wala hagawi thawabu ambayo hakuna dai lolote juu yake. Wale wanaofunga milango ili mtu yeyote asithubutu kukaribia na kuonja fundisho hili, wanamdhuru mwanadamu si chini ya wanavyomdhuru Mungu; kwa maana hakuna kingine kitakachotosha kuzaa ndani yetu unyenyekevu unaofaa, au kutuvutia hisia ifaayo ya wajibu wetu mkubwa kwa Mungu. Wala hakuna msingi mwingine wa ujasiri imara, hata kwa mamlaka ya Kristo, ambaye, ili atuokoe kutoka kwa hofu yote, na kutufanya tusioshindika katikati ya hatari nyingi hivyo, mitego, na mapambano ya kuua, anaahidi kuwahifadhi salama wote ambao Baba amewakabidhi kwa uangalizi wake. Kutokana na hayo tunahitimisha kwamba wale wasiojijua kuwa watu wa pekee wa Mungu watateswa na wasiwasi wa daima; na kwa hiyo, kwamba faida ya waumini wote, na pia yao wenyewe, inaangaliwa vibaya sana na wale ambao, wakiwa vipofu kwa faida tatu tulizozitaja, wangeondoa kabisa msingi wa wokovu wetu. Na kutokana na hayo Kanisa linaonekana mbele yetu, ambalo vinginevyo, kama Bernardo anavyoona kwa haki, lisingeweza kugunduliwa wala kutambuliwa miongoni mwa viumbe, kwa kuwa limefichwa kwa ajabu kwa namna mbili katika kifua cha kuchaguliwa tangu awali kwa baraka, na katika kundi la hukumu ya taabu. Lakini kabla ya kuingia katika mada yenyewe, ni lazima nitoe maoni ya awali kwa watu wa aina mbili. Mjadala wa kuchaguliwa tangu awali—mada ambayo kwa yenyewe ni ngumu kiasi—unafanywa kuwa na mkanganyiko mwingi, na kwa hiyo hatari, na udadisi wa binadamu, ambao hakuna vizuizi vinavyoweza kuuzuia kuzurura katika mizunguko iliyokatazwa, na kupaa nje ya mipaka yake, kana kwamba umeazimia kutoacha siri yoyote ya Mungu bila kuchunguzwa au kupelelezwa. Kwa kuwa tunaona makutano kila mahali wakiwa na hatia ya kiburi hiki na ujasiri huu, na miongoni mwao wengine ambao hawalaumiki kwa mambo mengine, inafaa kuwaonya mipaka ya wajibu wao katika jambo hili. Kwanza, basi, wakumbuke kwamba wanapochunguza kuchaguliwa tangu awali, wanapenya katika vyumba vya ndani kabisa vya hekima ya Mungu, ambapo mwingiliaji asiyejali na mwenye kujiamini hatapata kuridhika kwa udadisi wake, bali ataingia katika mzunguko ambao hataona njia ya kutokea. Kwa maana si busara mwanadamu kuchunguza bila adhabu mambo ambayo Bwana ameamua yafichwe ndani yake mwenyewe; na kupeleleza, hata tangu milele, ukuu ule wa hekima ambao Mungu angetaka tuuabudu na tusiuelewe, ili kuongeza kustaajabu kwetu utukufu wake. Siri za mapenzi yake alizoamua kutufunulia, anazifichua katika neno lake; na hizo ndizo zote alizoona mapema kwamba zingetuhusu au kutufaa.The covenant of life not being equally preached to all, and among those to whom it is preached not always finding the same reception, this diversity discovers the wonderful depth of the Divine judgment. Nor is it to be doubted that this variety also follows, subject to the decision of God’s eternal election. If it be evidently the result of the Divine will, that salvation is freely offered to some, and others are prevented from attaining it,—this immediately gives rise to important and difficult questions, which are incapable of any other explication, than by the establishment of pious minds in what ought to be received concerning election and predestination—a question, in the opinion of many, full of perplexity; for they consider nothing more unreasonable, than that, of the common mass of mankind, some should be predestinated to salvation, and others to destruction. But how unreasonably they perplex themselves will afterwards appear from the sequel of our discourse. Besides, the very obscurity which excites such dread, not only displays the utility of this doctrine, but shows it to be productive of the most delightful benefit. We shall never be clearly convinced as we ought to be, that our salvation flows from the fountain of God’s free mercy, till we are acquainted with his eternal election, which illustrates the grace of God by this comparison, that he adopts not all promiscuously to the hope of salvation, but gives to some what he refuses to others. Ignorance of this principle evidently detracts from the Divine glory, and diminishes real humility. But according to Paul, what is so necessary to be known, never can be known, unless God, without any regard to works, chooses those whom he has decreed. “At this present time also, there is a remnant according to the election of grace. And if by grace, then it is no more of works; otherwise, grace is no more grace. But if it be of works, then it is no more grace; otherwise, work is no more work.” If we need to be recalled to the origin of election, to prove that we obtain salvation from no other source than the mere goodness of God, they who desire to extinguish this principle, do all they can to obscure what ought to be magnificently and loudly celebrated, and to pluck up humility by the roots. In ascribing the salvation of the remnant of the people to the election of grace, Paul clearly testifies, that it is then only known that God saves whom he will of his mere good pleasure, and does not dispense a reward to which there can be no claim. They who shut the gates to prevent any one from presuming to approach and taste this doctrine, do no less injury to man than to God; for nothing else will be sufficient to produce in us suitable humility, or to impress us with a due sense of our great obligations to God. Nor is there any other basis for solid confidence, even according to the authority of Christ, who, to deliver us from all fear, and render us invincible amidst so many dangers, snares, and deadly conflicts, promises to preserve in safety all whom the Father has committed to his care. Whence we infer, that they who know not themselves to be God’s peculiar people will be tortured with continual anxiety; and therefore, that the interest of all believers, as well as their own, is very badly consulted by those who, blind to the three advantages we have remarked, would wholly remove the foundation of our salvation. And hence the Church rises to our view, which otherwise, as Bernard justly observes, could neither be discovered nor recognized among creatures, being in two respects wonderfully concealed in the bosom of a blessed predestination, and in the mass of a miserable damnation. But before I enter on the subject itself, I must address some preliminary observations to two sorts of persons. The discussion of predestination—a subject of itself rather intricate—is made very perplexed, and therefore dangerous, by human curiosity, which no barriers can restrain from wandering into forbidden labyrinths, and soaring beyond its sphere, as if determined to leave none of the Divine secrets unscrutinized or unexplored. As we see multitudes every where guilty of this arrogance and presumption, and among them some who are not censurable in other respects, it is proper to admonish them of the bounds of their duty on this subject. First, then, let them remember that when they inquire into predestination, they penetrate the inmost recesses of Divine wisdom, where the careless and confident intruder will obtain no satisfaction to his curiosity, but will enter a labyrinth from which he will find no way to depart. For it is unreasonable that man should scrutinize with impunity those things which the Lord has determined to be hidden in himself; and investigate, even from eternity, that sublimity of wisdom which God would have us to adore and not comprehend, to promote our admiration of his glory. The secrets of his will which he determined to reveal to us, he discovers in his word; and these are all that he foresaw would concern us or conduce to our advantage.

II. “Tumeingia katika njia ya imani,” asema Augustino; “tuifuate daima. Inatuongoza hadi kwenye kasri la mfalme, ambamo zimefichwa hazina zote za hekima na maarifa. Kwa maana Bwana Kristo mwenyewe hakuwahusudu wanafunzi wake wakuu na waliochaguliwa sana aliposema, ‘Ninayo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa.’ Ni lazima kutembea, ni lazima kuendelea, ni lazima kukua, ili mioyo yetu iweze kuelewa mambo ambayo sasa hatuyawezi. Siku ya mwisho ikitukuta tunaendelea, tutajifunza hapo yale ambayo hatukuweza kamwe kujifunza katika hali ya sasa.” Tukizingatia tu kwamba neno la Bwana ndiyo njia pekee ya kutuongoza kuchunguza yote yanayopaswa kuaminiwa juu yake, na ndiyo nuru pekee ya kutuangazia tuone yote yanayopaswa kuonekana juu yake, kuzingatia huku kutatuzuia na kutulinda kwa urahisi na kiburi chote. Kwa maana tutajua kwamba tukiisha kuvuka mipaka ya neno, tutaingia katika mwendo wa kupotea na wa giza, ambamo makosa, kuteleza, na kuanguka vitakuwa mara nyingi visivyoepukika. Basi na tukumbuke, kwanza kabisa, kwamba kutamani ujuzi mwingine wowote wa kuchaguliwa tangu awali kuliko ule uliofunuliwa katika neno la Mungu, kunaonyesha upumbavu mkubwa kama kutaka kupita barabara zisizopitika, au kuona gizani. Wala tusione aibu kutokujua baadhi ya mambo yahusuyo mada ambayo ndani yake kuna aina ya kutokujua kwa kielimu. Afadhali tujiepushe kwa furaha na kufuatilia maarifa hayo, ambayo kuyajifanyia ni upumbavu, hatari, na hata kuua. Lakini ikiwa tunachochewa na ukorofi wa akili, ni lazima tuupinge kwa tafakari ya kuuzuia, kwamba kama vile “si vizuri kula asali nyingi, vivyo hivyo kutafuta utukufu wa watu wenyewe si utukufu.” Kwa maana kuna cha kutosha kutuzuia na kiburi hicho, ambacho kinaweza tu kutuangusha katika maangamizi.II. “We are come into the way of faith,” says Augustine; “let us constantly pursue it. It conducts into the king’s palace, in which are hidden all the treasures of wisdom and knowledge. For the Lord Christ himself envied not his great and most select disciples when he said, ‘I have many things to say unto you, but ye cannot bear them now.’ We must walk, we must improve, we must grow, that our hearts may be able to understand those things of which we are at present incapable. If the last day finds us improving, we shall then learn what we never could learn in the present state.” If we only consider that the word of the Lord is the only way to lead us to an investigation of all that ought to be believed concerning him, and the only light to enlighten us to behold all that ought to be seen of him, this consideration will easily restrain and preserve us from all presumption. For we shall know that when we have exceeded the limits of the word, we shall get into a devious and darksome course, in which errors, slips, and falls, will often be inevitable. Let us, then, in the first place, bear in mind, that to desire any other knowledge of predestination than what is unfolded in the word of God, indicates as great folly, as a wish to walk through unpassable roads, or to see in the dark. Nor let us be ashamed to be ignorant of some things relative to a subject in which there is a kind of learned ignorance. Rather let us abstain with cheerfulness from the pursuit of that knowledge, the affectation of which is foolish, dangerous, and even fatal. But if we are stimulated by the wantonness of intellect, we must oppose it with a reflection calculated to repress it, that as “it is not good to eat much honey, so for men to search their own glory, is not glory.” For there is sufficient to deter us from that presumption, which can only precipitate us into ruin.

[…] (Sehemu za III–IV zimeachwa.)[…] (Sections III–IV omitted.)

V. Kuchaguliwa tangu awali, ambako kwacho Mungu anawakubali baadhi kwa tumaini la uzima, na kuwahukumu wengine kwa mauti ya milele, hakuna mtu, anayetamani sifa ya utauwa, anayethubutu kukanusha kabisa. Lakini kumezungukwa na mabishano mengi, hasa na wale wanaofanya ujuzi wa mapema kuwa sababu yake. Sisi tunashikilia kwamba vyote viwili ni vya Mungu; lakini ni kinyume cha busara kuonyesha kimoja kama kinachotegemea kingine. Tunapomhusisha Mungu na ujuzi wa mapema, tunamaanisha kwamba mambo yote yamekuwa daima, na yanabaki daima, mbele ya macho yake, hata kwa ujuzi wake hakuna kitu kijacho wala kilichopita, bali vyote ni vya sasa; na vya sasa kwa namna kwamba hafikirii tu juu yake kutokana na mawazo yaliyoundwa akilini mwake, kama vitu tunavyovikumbuka vinavyoonekana vya sasa akilini mwetu, bali anavitazama na kuviona kweli kana kwamba vimewekwa mbele yake kwa hakika. Na ujuzi huu wa mapema unaenea kwa ulimwengu wote, na viumbe vyote. Kuchaguliwa tangu awali tunakuita amri ya milele ya Mungu, ambayo kwayo ameamua ndani yake mwenyewe, atakachotaka kiwe cha kila mmoja wa wanadamu. Kwa maana hawaumbwi wote kwa hatima moja; bali uzima wa milele umewekwa tangu awali kwa baadhi, na hukumu ya milele kwa wengine. Kila mtu, basi, akiumbwa kwa moja au nyingine ya malengo haya, tunasema, amechaguliwa tangu awali ama kwa uzima au kwa mauti. Hili Mungu hakulishuhudia tu kwa watu mmoja mmoja, bali ametoa mfano wake katika uzao wote wa Abrahamu, ambao unapaswa kuonyesha wazi kwamba hali ya baadaye ya kila taifa inategemea uamuzi wake. “Wakati Aliye Juu alipowagawia mataifa urithi wao, alipowatenga wanadamu, aliweka mipaka ya watu kwa hesabu ya wana wa Israeli. Maana fungu la Bwana ni watu wake; Yakobo ni kamba ya urithi wake.” Utengano uko mbele ya macho ya wote: katika nafsi ya Abrahamu, kama katika shina kavu la mti, taifa moja linachaguliwa kwa namna ya pekee kwa kukataliwa kwa wengine: hakuna sababu ya hili inayoonekana, ila kwamba Musa, ili kuwanyima uzao wao kila nafasi ya kujisifu, anawafundisha kwamba kuinuliwa kwao ni kwa upendo wa bure wa Mungu kabisa. Anatoa sababu hii ya ukombozi wao, kwamba “aliwapenda baba zao, akawachagua uzao wao baada yao.” Kwa upana zaidi katika sura nyingine: “Bwana hakuweka pendo lake juu yenu, wala hakuwachagua kwa sababu ninyi mlikuwa wengi kuliko watu wote; bali kwa sababu Bwana aliwapenda ninyi.” Mara nyingi anarudia onyo lilelile: “Tazama, mbingu ni za Bwana, Mungu wako, na nchi pia, na vyote vilivyomo ndani yake. Lakini Bwana aliwapenda baba zako tu, akawapenda, akawachagua uzao wao baada yao.” Mahali pengine, utakaso unaamriwa kwao, kwa sababu walichaguliwa kuwa watu wa pekee. Na tena, mahali pengine, upendo unathibitishwa kuwa sababu ya ulinzi wao. Inatangazwa kwa sauti moja ya waaminifu, “Ametuchagulia urithi wetu, fahari ya Yakobo aliyempenda.” Kwa maana karama walizopewa na Mungu, wote wanazihusisha na upendo wa bure, si tu kutokana na ufahamu kwamba hazikupatikana kwa stahili yao wenyewe, bali kutokana na kusadikishwa kwamba baba mtakatifu mwenyewe hakuwa na ubora wa namna hiyo hata ajipatie fursa ya heshima kubwa kama hiyo kwa nafsi yake na uzao wake. Na ili kuangusha kiburi chote kwa ufanisi zaidi, anawalaumu kwamba hawakustahili kibali chochote, kwa kuwa “watu wenye shingo ngumu na waasi.” Manabii pia mara kwa mara huwalaumu Wayahudi kwa kutaja uteule huu usiofurahisha, kwa sababu waliuacha kwa aibu. Hata hivyo, na waje mbele sasa wale wanaotaka kuufunga uteule wa Mungu kwa kustahili kwa wanadamu, au stahili ya matendo. Wanapoona taifa moja likipendelewa kuliko mataifa mengine yote,—wanaposikia kwamba Mungu hakuwa na kichocheo cha kuwa na kibali zaidi kwa watu wachache, wasio na heshima, na hata wasiotii na wakaidi,—je, watagombana naye kwa sababu ameamua kutoa mfano kama huo wa rehema? Lakini kelele zao za ghasia hazitazuia kazi yake, wala lawama wanazozirusha mbinguni hazitaharibu wala kuathiri haki yake; badala yake zitarudi juu ya vichwa vyao wenyewe. Kwa kanuni hii ya agano la neema, Waisraeli pia wanarudishwa kila mara shukrani zinapopaswa kutolewa kwa Mungu, au matumaini yao yanapopaswa kuinuliwa kwa wakati ujao. “Yeye ndiye aliyetuumba, wala si sisi wenyewe,” asema Mtunga Zaburi: “sisi tu watu wake, na kondoo za malisho yake.” Si bila sababu kwamba kukanusha kunaongezwa, “wala si sisi wenyewe,” ili wajue kwamba katika faida zote wanazozifurahia, Mungu si Mwanzilishi tu, bali amepata sababu kutoka kwake mwenyewe, kwa kuwa hakuna kitu ndani yao kinachostahili heshima kubwa kama hiyo. Anawaagiza pia waridhike na radhi tupu ya Mungu, kwa maneno haya: “Enyi wazao wa Abrahamu, mtumishi wake, enyi wana wa Yakobo, wateule wake.” Na baada ya kuhesabu faida za daima alizozitoa Mungu kama matunda ya uteule, mwishowe anahitimisha kwamba alitenda kwa ukarimu huo, “kwa kuwa alilikumbuka agano lake.” Linalopatana na fundisho hili ni wimbo wa Kanisa lote: “Mkono wako wa kuume, na mkono wako, na nuru ya uso wako, ndivyo vilivyowapa baba zetu nchi, kwa kuwa ulikuwa na kibali nao.” Ni lazima kuzingatia kwamba mahali ambapo nchi inatajwa, ni ishara inayoonekana ya utengano wa siri, unaojumuisha kufanywa wana. Daudi, mahali pengine, anawahimiza watu shukrani hiyo hiyo: “Heri taifa ambalo Mungu wao ni Bwana; watu aliowachagua kuwa urithi wake.” Samweli anatia moyo kwa tumaini jema: “Bwana hatawaacha watu wake, kwa ajili ya jina lake kuu; kwa sababu imempendeza Bwana kuwafanya ninyi kuwa watu wake.” Daudi, imani yake inaposhambuliwa, anajizatiti hivi kwa vita: “Heri mtu yule uliyemchagua, ukamsogeza ili akae nyuani mwako.” Lakini kwa kuwa uteule uliofichwa katika Mungu umethibitishwa kwa ukombozi wa kwanza, na wa pili na baraka nyingine za katikati, neno kuchagua limehamishiwa kwake katika Isaya: “Bwana atamrehemu Yakobo, na tena atamchagua Israeli;” kwa sababu, akitazamia kipindi cha baadaye, anatangaza kwamba kukusanywa kwa mabaki ya watu, ambao alikuwa ameonekana kuwaacha, kungekuwa ishara ya uteule thabiti na wa hakika, ambao pia ulikuwa umeonekana kushindwa. Anaposema pia, mahali pengine, “Nimekuchagua, wala sikukutupa,” anasifu mwendo wa daima wa ukarimu wake wa pekee na wema wake wa kibaba. Malaika, katika Zekaria, anasema kwa wazi zaidi: “Bwana atauchagua Yerusalemu tena;” kana kwamba adhabu yake kali ilikuwa kukataliwa, au uhamisho wao ulikuwa kukatizwa kwa uteule; ambao, hata hivyo, unabaki bila kuvunjwa, ingawa alama zake hazionekani daima.V. Predestination, by which God adopts some to the hope of life, and adjudges others to eternal death, no one, desirous of the credit of piety, dares absolutely to deny. But it is involved in many cavils, especially by those who make foreknowledge the cause of it. We maintain, that both belong to God; but it is preposterous to represent one as dependent on the other. When we attribute foreknowledge to God, we mean that all things have ever been, and perpetually remain, before his eyes, so that to his knowledge nothing is future or past, but all things are present; and present in such a manner, that he does not merely conceive of them from ideas formed in his mind, as things remembered by us appear present to our minds, but really beholds and sees them as if actually placed before him. And this foreknowledge extends to the whole world, and to all the creatures. Predestination we call the eternal decree of God, by which he has determined in himself, what he would have to become of every individual of mankind. For they are not all created with a similar destiny; but eternal life is fore-ordained for some, and eternal damnation for others. Every man, therefore, being created for one or the other of these ends, we say, he is predestinated either to life or to death. This God has not only testified in particular persons, but has given a specimen of it in the whole posterity of Abraham, which should evidently show the future condition of every nation to depend upon his decision. “When the Most High divided the nations, when he separated the sons of Adam, the Lord’s portion was his people; Jacob was the lot of his inheritance.” The separation is before the eyes of all: in the person of Abraham, as in the dry trunk of a tree, one people is peculiarly chosen to the rejection of others: no reason for this appears, except that Moses, to deprive their posterity of all occasion of glorying, teaches them that their exaltation is wholly from God’s gratuitous love. He assigns this reason for their deliverance, that “he loved their fathers, and chose their seed after them.” More fully in another chapter: “The Lord did not set his love upon you, nor choose you, because you were more in number than any people; but because the Lord loved you.” He frequently repeats the same admonition: “Behold, the heaven is the Lord’s thy God, the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and he chose their seed after them.” In another place, sanctification is enjoined upon them, because they were chosen to be a peculiar people. And again, elsewhere, love is asserted to be the cause of their protection. It is declared by the united voice of the faithful, “He hath chosen our inheritance for us, the excellency of Jacob, whom he loved.” For the gifts conferred on them by God, they all ascribe to gratuitous love, not only from a consciousness that these were not obtained by any merit of theirs, but from a conviction, that the holy patriarch himself was not endued with such excellence as to acquire the privilege of so great an honour for himself and his posterity. And the more effectually to demolish all pride, he reproaches them with having deserved no favour, being “a stiff-necked and rebellious people.” The prophets also frequently reproach the Jews with the unwelcome mention of this election, because they had shamefully departed from it. Let them, however, now come forward, who wish to restrict the election of God to the desert of men, or the merit of works. When they see one nation preferred to all others,—when they hear that God had no inducement to be more favourable to a few, and ignoble, and even disobedient and obstinate people,—will they quarrel with him because he has chosen to give such an example of mercy? But their obstreperous clamours will not impede his work, nor will the reproaches they hurl against Heaven, injure or affect his justice; they will rather recoil upon their own heads. To this principle of the gracious covenant, the Israelites are also recalled whenever thanks are to be rendered to God, or their hopes are to be raised for futurity. “He hath made us, and not we ourselves,” says the Psalmist: “we are his people, and the sheep of his pasture.” It is not without reason that the negation is added, “not we ourselves,” that they may know that of all the benefits they enjoy, God is not only the Author, but derived the cause from himself, there being nothing in them deserving of such great honour. He also enjoins them to be content with the mere good pleasure of God, in these words: “O ye seed of Abraham his servant, ye children of Jacob his chosen.” And after having recounted the continual benefits bestowed by God as fruits of election, he at length concludes that he had acted with such liberality, “because he remembered his covenant.” Consistent with this doctrine is the song of the whole Church: “Thy right hand, and thine arm, and the light of thy countenance, gave our fathers the land, because thou hadst a favour unto them.” It must be observed that where mention is made of the land, it is a visible symbol of the secret separation, which comprehends adoption. David, in another place, exhorts the people to the same gratitude: “Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance.” Samuel animates to a good hope: “The Lord will not forsake his people, for his great name’s sake; because it hath pleased the Lord to make you his people.” David, when his faith is assailed, thus arms himself for the conflict: “Blessed is the man whom thou choosest, and causest to approach unto thee; he shall dwell in thy courts.” But since the election hidden in God has been confirmed by the first deliverance, as well as by the second and other intermediate blessings, the word choose is transferred to it in Isaiah: “The Lord will have mercy on Jacob, and will yet choose Israel;” because, contemplating a future period, he declares that the collection of the residue of the people, whom he had appeared to have forsaken, would be a sign of the stable and sure election, which had likewise seemed to fail. When he says also, in another place, “I have chosen thee, and not cast thee away,” he commends the continual course of his signal liberality and paternal benevolence. The angel, in Zechariah, speaks more plainly: “The Lord shall choose Jerusalem again;” as though his severe chastisement had been a rejection, or their exile had been an interruption of election; which, nevertheless, remains inviolable, though the tokens of it are not always visible.

[…] (Sehemu ya VI imeachwa.)[…] (Section VI omitted.)

VII. Ingawa ni wazi vya kutosha kwamba Mungu, katika shauri lake la siri, huchagua kwa uhuru amtakaye, na kuwakataa wengine, uteule wake wa bure unaonyeshwa kwa nusu tu mpaka tunapofikia watu mmoja mmoja, ambao Mungu si tu anawapa wokovu, bali anawagawia kwa namna ambayo hakika ya matokeo haina shaka wala wasiwasi. Hawa wamejumuishwa katika uzao ule mmoja uliotajwa na Paulo; kwa maana ingawa kufanywa wana kuliwekwa mkononi mwa Abrahamu, hata hivyo wengi wa uzao wake wakikatwa kama viungo vilivyooza, ili kudumisha nguvu na uthabiti wa uteule, ni lazima kupanda hadi kwenye kichwa, ambaye ndani yake Baba yao wa mbinguni amewafungisha wateule wake kila mmoja kwa mwenzake, na kuwaunganisha naye kwa kifungo kisichovunjika. Hivyo kufanywa wana kwa familia ya Abrahamu kulionyesha kibali cha Mungu, alichowanyima wengine; lakini katika viungo vya Kristo kuna onyesho dhahiri la nguvu kuu zaidi ya neema; kwa sababu, wakiwa wameunganishwa na kichwa chao, hawakosi kamwe wokovu. Paulo, kwa hiyo, anabisha kwa haki kutokana na fungu la Malaki nililolinukuu sasa hivi, kwamba pale ambapo Mungu, akileta agano la uzima wa milele, anawaalika watu fulani kwake, kuna aina ya pekee ya uteule kwa sehemu yao, hata hawachagui wote kwa ufanisi kwa neema ya aina moja bila ubaguzi. Tamko, “Yakobo nilimpenda,” linahusu uzao wote wa baba mtakatifu, ambao nabii huko anawaweka kinyume cha wazao wa Esau. Hata hivyo hili si pingamizi kwa sisi kuwa na mfano katika nafsi ya mtu mmoja wa uteule, ambao kamwe hauwezi kukosa kufikia matokeo yake kamili. Hawa, ambao kweli ni wa Kristo, Paulo anaona kwa usahihi kwamba wanaitwa “mabaki”; kwa maana uzoefu unathibitisha kwamba kati ya kundi kubwa sehemu kubwa huanguka na kutoweka, hata mara nyingi sehemu ndogo tu hubaki. Kwamba uteule wa jumla wa taifa si wa ufanisi na wa kudumu daima, sababu inajitokeza kwa urahisi, kwa kuwa, Mungu anapofanya agano nao, hawapi pia roho ya kuzaliwa upya ili awawezeshe kudumu katika agano hadi mwisho; bali wito wa nje, bila nguvu ya ndani ya neema, ambayo ingetosha kuwahifadhi, ni aina ya kati kati ya kukataliwa kwa wanadamu wote na uteule wa idadi ndogo ya waumini. Taifa lote la Israeli liliitwa “urithi wa Mungu,” ingawa wengi wao walikuwa wageni; lakini Mungu, akiwa ameagana kwa uthabiti kuwa Baba yao na Mkombozi wao, anaangalia kibali kile cha bure kuliko kuasi kwa makutano; ambao kwao ukweli wake haukuvunjwa, kwa sababu kuhifadhi kwake mabaki fulani kwa nafsi yake kulifanya wazi kwamba wito wake haukuwa na majuto. Kwa maana kukusanywa kwa Mungu kwa Kanisa kwa nafsi yake, mara kwa mara, kutoka kwa watoto wa Abrahamu, badala ya kutoka kwa mataifa yasiyo na utauwa, kulikuwa kwa kuzingatia agano lake, ambalo, lilipovunjwa na umati, alilibana kwa wachache, ili lisishindwe kabisa. Mwishowe, kufanywa wana kwa jumla kwa uzao wa Abrahamu kulikuwa ni kielelezo kinachoonekana cha baraka kubwa zaidi, ambayo Mungu aliwapa wachache kati ya umati. Hii ndiyo sababu Paulo kwa uangalifu mkubwa anawatofautisha wazao wa Abrahamu kwa mwili, na watoto wake wa kiroho walioitwa kwa mfano wa Isaka. Si kwamba kutoka tu kwa Abrahamu kulikuwa jambo la bure na lisilo na faida, jambo ambalo haliwezi kuthibitishwa bila kulidharau agano; bali kwa sababu kwa wa mwisho peke yao shauri lisilobadilika la Mungu, ambalo ndani yake aliwachagua tangu awali amtakaye, lilikuwa lenyewe lenye ufanisi kwa wokovu. Lakini nawashauri wasomaji wangu wasikubali upendeleo wowote kwa upande wowote, mpaka itakapoonekana kutokana na mafungu ya Maandiko yaliyotolewa ni mawazo gani yanayopaswa kushikwa. Kwa kulingana na fundisho wazi la Maandiko, tunathibitisha kwamba kwa shauri la milele na lisilobadilika, Mungu ameamua mara moja kwa wakati wote, ni nani angemkubali kwa wokovu, na ni nani angemhukumu kwa uangamivu. Tunathibitisha kwamba shauri hili, kwa kadiri linavyohusu wateule, limejengwa juu ya rehema yake ya bure, bila kujali kabisa stahili ya mwanadamu; lakini kwamba kwa wale anaowaweka kwa hukumu, mlango wa uzima umefungwa kwa hukumu ya haki na isiyolaumika, lakini isiyoeleweka. Katika wateule, tunaona wito kama ushahidi wa uteule, na kuhesabiwa haki kama ishara nyingine ya kudhihirishwa kwake, mpaka wafike katika utukufu, ambao ndio ukamilisho wake. Kama Mungu anavyowatia muhuri wateule wake kwa wito na kuhesabiwa haki, ndivyo kwa kuwatenga waliokataliwa na ujuzi wa jina lake na utakaso wa Roho wake, anatoa dalili ya hukumu inayowangojea. Hapa nitaacha hadithi nyingi za uongo zilizobuniwa na watu wapumbavu kuangusha kuchaguliwa tangu awali. Si lazima kukanusha mambo ambayo, mara tu yanapotolewa, yanathibitisha uongo wao yenyewe. Nitakaa tu juu ya mambo yale yanayobishaniwa miongoni mwa wasomi, au yanayoweza kusababisha ugumu kwa akili rahisi, au yale ambayo ukosefu wa utauwa unayatetea kwa kuonekana ili kuikashifu haki ya Mungu.VII. Though it is sufficiently clear, that God, in his secret counsel, freely chooses whom he will, and rejects others, his gratuitous election is but half displayed till we come to particular individuals, to whom God not only offers salvation, but assigns it in such a manner, that the certainty of the effect is liable to no suspense or doubt. These are included in that one seed mentioned by Paul; for though the adoption was deposited in the hand of Abraham, yet many of his posterity being cut off as putrid members, in order to maintain the efficacy and stability of election, it is necessary to ascend to the head, in whom their heavenly Father has bound his elect to each other, and united them to himself by an indissoluble bond. Thus the adoption of the family of Abraham displayed the favour of God, which he denied to others; but in the members of Christ there is a conspicuous exhibition of the superior efficacy of grace; because, being united to their head, they never fail of salvation. Paul, therefore, justly reasons from the passage of Malachi which I have just quoted, that where God, introducing the covenant of eternal life, invites any people to himself, there is a peculiar kind of election as to part of them, so that he does not efficaciously choose all with indiscriminate grace. The declaration, “Jacob have I loved,” respects the whole posterity of the patriarch, whom the prophet there opposes to the descendants of Esau. Yet this is no objection to our having in the person of one individual a specimen of the election, which can never fail of attaining its full effect. These, who truly belong to Christ, Paul correctly observes, are called “a remnant;” for experience proves, that of a great multitude the most part fall away and disappear, so that often only a small portion remains. That the general election of a people is not always effectual and permanent, a reason readily presents itself, because, when God covenants with them, he does not also give them the spirit of regeneration to enable them to persevere in the covenant to the end; but the external call, without the internal efficacy of grace, which would be sufficient for their preservation, is a kind of medium between the rejection of all mankind and the election of the small number of believers. The whole nation of Israel was called “God’s inheritance,” though many of them were strangers; but God, having firmly covenanted to be their Father and Redeemer, regards that gratuitous favour rather than the defection of multitudes; by whom his truth was not violated, because his preservation of a certain remnant to himself, made it evident that his calling was without repentance. For God’s collection of a Church for himself, from time to time, from the children of Abraham, rather than from the profane nations, was in consideration of his covenant, which, being violated by the multitude, he restricted to a few, to prevent its total failure. Lastly, the general adoption of the seed of Abraham was a visible representation of a greater blessing, which God conferred on a few out of the multitude. This is the reason that Paul so carefully distinguishes the descendants of Abraham according to the flesh, from his spiritual children called after the example of Isaac. Not that the mere descent from Abraham was a vain and unprofitable thing, which could not be asserted without depreciating the covenant; but because to the latter alone the immutable counsel of God, in which he predestinated whom he would, was of itself effectual to salvation. But I advise my readers to adopt no prejudice on either side, till it shall appear from adduced passages of Scripture what sentiments ought to be entertained. In conformity, therefore, to the clear doctrine of the Scripture, we assert, that by an eternal and immutable counsel, God has once for all determined, both whom he would admit to salvation, and whom he would condemn to destruction. We affirm that this counsel, as far as concerns the elect, is founded on his gratuitous mercy, totally irrespective of human merit; but that to those whom he devotes to condemnation, the gate of life is closed by a just and irreprehensible, but incomprehensible, judgment. In the elect, we consider calling as an evidence of election, and justification as another token of its manifestation, till they arrive in glory, which constitutes its completion. As God seals his elect by vocation and justification, so by excluding the reprobate from the knowledge of his name and the sanctification of his Spirit, he affords an indication of the judgment that awaits them. Here I shall pass over many fictions fabricated by foolish men to overthrow predestination. It is unnecessary to refute things which, as soon as they are advanced, sufficiently prove their own falsehood. I shall dwell only on those things which are subjects of controversy among the learned, or which may occasion difficulty to simple minds, or which impiety speciously pleads in order to stigmatize the Divine justice.

Kitabu cha III. Sura ya XXII. Ushuhuda wa Maandiko Kuthibitisha Fundisho Hili.Book III. Chapter XXII. Testimonies of Scripture in Confirmation of This Doctrine.

Misimamo yote tuliyoitoa inabishaniwa na wengi, hasa uteule wa bure wa waumini, ambao hata hivyo hauwezi kutikiswa. Ni wazo linaloshikiliwa kwa kawaida kwamba Mungu, akiona mapema stahili za kila mtu, hufanya tofauti inayolingana kati ya watu mbalimbali; kwamba huwakubali kuwa watoto wake wale anaowajua mapema kuwa watastahili neema yake, na huwahukumu kwa laana ya mauti wengine, ambao anaona tabia zao zimeelekea uovu na ukosefu wa utauwa. Hivyo hawaufichi tu uteule kwa kuufunika na pazia la ujuzi wa mapema, bali wanajifanya kwamba unatoka kwa sababu nyingine. Wala wazo hili linalokubalika kwa kawaida si maoni ya watu wa kawaida tu, kwa kuwa limekuwa na watetezi wakuu katika vizazi vyote; ninakiri hili kwa uwazi, ili mtu yeyote asiwe na ujasiri wa kudhuru hoja yetu kwa kutupinga kwa majina yao. Kwa maana kweli ya Mungu katika jambo hili ni ya hakika mno kutikiswa, na iko wazi mno kupinduliwa na mamlaka ya wanadamu. Wengine, wasiojua Maandiko, wala wasiostahili uangalifu wowote, wanapinga fundisho sahihi kwa kiburi kikubwa na ujeuri usiovumilika. Uteule wa kifalme wa Mungu wa baadhi, na kuwapita wengine, wanaufanya kuwa mada ya mashtaka rasmi dhidi yake. Lakini ikiwa huu ndio ukweli unaojulikana, watapata nini kwa kugombana na Mungu? Hatufundishi kitu ila kile ambacho uzoefu umethibitisha, kwamba Mungu amekuwa huru daima kutoa neema yake kwa amtakaye. Sitauliza uzao wa Abrahamu ulivyozidi mataifa mengine, isipokuwa ni kwa kibali kile, ambacho sababu yake inaweza kupatikana kwa Mungu tu. Na wajibu kwa nini wao ni wanadamu, na si ng’ombe au punda: wakati ilikuwa katika uwezo wa Mungu kuwaumba kuwa mbwa, aliwaumba kwa mfano wake mwenyewe. Je, wataruhusu wanyama kumhoji Mungu kuhusu hali yao, kana kwamba tofauti hiyo si ya haki? Kufurahia kwao fursa ambayo hawakuipata kwa stahili yoyote, hakika si busara zaidi kuliko Mungu kugawanya kwa namna mbalimbali fadhili zake kulingana na kipimo cha hukumu yake. Wakihamia kwa watu ambao kutokuwa na usawa kunawachukiza zaidi, mfano wa Kristo angalau unapaswa kuwazuia wasiseme ovyo bila kujali juu ya siri hii kuu. Mwanadamu wa kufa anapachikwa mimba ya uzao wa Daudi: stahili ya fadhila gani watahusisha kufanywa kwake, hata tumboni, Kichwa cha malaika, Mwana wa pekee wa Mungu, Mfano na Utukufu wa Baba, Nuru, Haki, na Wokovu wa ulimwengu? Inaonwa kwa busara na Augustino kwamba, mfano mng’ao zaidi wa uteule wa bure uko katika Kichwa cha Kanisa mwenyewe, ili usitusumbue katika viungo; kwamba hakuwa Mwana wa Mungu kwa kuishi maisha ya haki, bali alivikwa kwa bure heshima hii kuu, ili baadaye awafanye wengine washiriki wa karama alizopewa. Kama mtu yeyote akiuliza, kwa nini wengine hawako kama yeye alivyokuwa, au kwa nini sisi sote tuko mbali sana naye,—kwa nini sisi sote tumeharibika, naye ni usafi wenyewe,—atafichua upumbavu na ukosefu wa haya. Lakini wakiendelea kutaka kumnyima Mungu haki isiyozuilika ya kuchagua na kukataa, na waondoe pia kile alichopewa Kristo. Sasa, ni muhimu kuzingatia kile Maandiko yanachotangaza kuhusu kila mtu mmoja mmoja. Usemi wa Paulo kwamba tulichaguliwa “katika yeye kabla ya kuwekwa misingi ya ulimwengu” hakika unazuia kuzingatia stahili yoyote ndani yetu; kwa maana ni kana kwamba amesema, Baba yetu wa mbinguni, asipopata kitu cha kustahili kuchaguliwa kwake katika uzao wote wa Adamu, alielekeza macho yake kwa Kristo wake, kuchagua viungo kutoka mwili wake ambavyo angevikubali kwa ushirika wa uzima. Basi waumini watosheke na sababu hii, kwamba tulifanywa wana katika Kristo kwa urithi wa mbinguni, kwa sababu ndani yetu wenyewe hatukuweza kupata heshima kuu hivyo. Ana maoni kama hayo mahali pengine, ambapo anawahimiza Wakolosai “kumshukuru Baba, aliyewastahilisha ninyi mpate fungu la urithi wa watakatifu.” Ikiwa uteule unatangulia neema hii ya Mungu, ambayo inatufanya tustahili kupata utukufu wa uzima ujao, Mungu atapata nini ndani yetu cha kumshawishi kutuchagua? Fungu jingine kutoka kwa mtume huyu litaeleza maana yangu kwa wazi zaidi bado. “Alituchagua,” asema, “kabla ya kuwekwa misingi ya ulimwengu, kwa kadiri ya kusudi la mapenzi yake, tuwe watakatifu, wasio na lawama mbele zake;” ambapo anaweka radhi ya Mungu kinyume cha stahili zetu zote kabisa.All the positions we have advanced are controverted by many, especially the gratuitous election of believers, which nevertheless cannot be shaken. It is a notion commonly entertained, that God, foreseeing what would be the respective merits of every individual, makes a correspondent distinction between different persons; that he adopts as his children such as he foreknows will be deserving of his grace, and devotes to the damnation of death others, whose dispositions he sees will be inclined to wickedness and impiety. Thus they not only obscure election by covering it with the veil of foreknowledge, but pretend that it originates in another cause. Nor is this commonly received notion the opinion of the vulgar only, for it has had great advocates in all ages; which I candidly confess, that no one may cherish a confidence of injuring our cause by opposing us with their names. For the truth of God on this point is too certain to be shaken, too clear to be overthrown by the authority of men. Others, neither acquainted with the Scripture, nor deserving of any attention, oppose the sound doctrine with extreme presumption and intolerable effrontery. God’s sovereign election of some, and preterition of others, they make the subject of formal accusation against him. But if this is the known fact, what will they gain by quarrelling with God? We teach nothing but what experience has proved, that God has always been at liberty to bestow his grace on whom he chooses. I will not inquire how the posterity of Abraham excelled other nations, unless it was by that favour, the cause of which can only be found in God. Let them answer why they are men, and not oxen or asses: when it was in God’s power to create them dogs, he formed them after his own image. Will they allow the brute animals to expostulate with God respecting their condition, as though the distinction were unjust? Their enjoyment of a privilege which they have acquired by no merits, is certainly no more reasonable than God’s various distribution of his favours according to the measure of his judgment. If they make a transition to persons where the inequality is more offensive to them, the example of Christ at least ought to deter them from carelessly prating concerning this sublime mystery. A mortal man is conceived of the seed of David: to the merit of what virtues will they ascribe his being made, even in the womb, the Head of angels, the only begotten Son of God, the Image and Glory of the Father, the Light, Righteousness, and Salvation of the world? It is judiciously remarked by Augustine, that there is the brightest example of gratuitous election in the Head of the Church himself, that it may not perplex us in the members; that he did not become the Son of God by leading a righteous life, but was gratuitously invested with this high honour, that he might afterwards render others partakers of the gifts bestowed upon him. If any one inquire, why others are not all that he was, or why we are all at such a vast distance from him,—why we are all corrupt, and he purity itself,—he will betray both folly and impudence. But if they persist in the wish to deprive God of the uncontrollable right of choosing and rejecting, let them also take away what is given to Christ. Now, it is of importance to attend to what the Scripture declares respecting every individual. Paul’s assertion, that we were “chosen in Christ before the foundation of the world,” certainly precludes any consideration of merit in us; for it is as though he had said, our heavenly Father, finding nothing worthy of his choice in all the posterity of Adam, turned his views towards his Christ, to choose members from his body whom he would admit to the fellowship of life. Let believers, then, be satisfied with this reason, that we were adopted in Christ to the heavenly inheritance, because in ourselves we were incapable of such high dignity. He has a similar remark in another place, where he exhorts the Colossians to “give thanks unto the Father, who had made them meet to be partakers of the inheritance of the saints.” If election precedes this grace of God, which makes us meet to obtain the glory of the life to come, what will God find in us to induce him to elect us? Another passage from this apostle will still more clearly express my meaning. “He hath chosen us,” he says, “before the foundation of the world, according to the good pleasure of his will, that we should be holy, and without blame before him;” where he opposes the good pleasure of God to all our merits whatsoever.

[…] (Sehemu za II–IX zimeachwa.)[…] (Sections II–IX omitted.)

X. Wengine wanapinga kwamba Mungu atakuwa hapatani na nafsi yake mwenyewe, ikiwa anawaalika watu wote kwa jumla waje kwake, na kuwapokea wateule wachache tu. Hivyo, kulingana nao, ulimwengu wote wa ahadi unaharibu ubaguzi wa neema ya pekee; na huu ndio usemi wa watu wengine wa wastani, si kwa kusudi la kuficha kweli, bali kuondoa maswali yenye miiba, na kuzuia udadisi wa wengi. Lengo ni la kusifiwa, lakini njia haiwezi kukubaliwa; kwa maana kukwepa kusiko na unyofu hakuwezi kamwe kusamehewa; lakini kwa wale wanaotumia kejeli na matusi, ni kisingizio kichafu au kosa la aibu. Jinsi Maandiko yanavyopatanisha kweli hizi mbili, kwamba kwa kuhubiri kwa nje wote wanaitwa kutubu na kuamini, na hata hivyo kwamba roho ya toba na imani haipewi wote, nimeeleza mahali pengine, na hivi karibuni nitapata nafasi ya kurudia kwa sehemu. Wanayoyadhania, nayakanusha, kwa kuwa ni ya uongo kwa namna mbili. Kwa maana yeye anayetishia ukame mji mmoja huku mvua inanyesha kwa mwingine, na anayetangaza kwa mahali pengine njaa ya mafundisho, hajiweki chini ya wajibu wowote wa hakika wa kuwaita watu wote vilevile. Na yeye ambaye, akimkataza Paulo kulihubiri neno katika Asia, na kutomruhusu kwenda Bithinia, anamwita kwenda Makedonia, anaonyesha haki yake ya kugawa hazina hii kwa amtakaye. Katika Isaya, anatangaza kwa upana zaidi kusudi lake la ahadi za wokovu kwa wateule peke yao; kwa maana juu yao tu, wala si kwa wanadamu wote bila ubaguzi, anatangaza kwamba watakuwa wanafunzi wake. Kutokana na hayo inaonekana kwamba, wakati mafundisho ya wokovu yanapotolewa kwa wote kwa faida yao yenye ufanisi, ni kupotosha kwa uchafu kile kilichotangazwa kuwa kimehifadhiwa hasa kwa watoto wa kanisa. Kwa sasa na iwe hivyo vya kutosha, kwamba ingawa sauti ya injili inawahutubia watu wote kwa jumla, hata hivyo karama ya imani inatolewa kwa wachache. Isaya anatoa sababu, kwamba “mkono wa Bwana” haujafunuliwa kwa wote. Kama angesema kwamba injili inadharauliwa kwa uovu na kwa ukaidi, kwa sababu wengi wanakataa kwa ukaidi kuisikia, labda ingekuwa na kisingizio fulani wazo hili la wito wa wote. Lengo la nabii si kupunguza hatia ya watu, anaposema kwamba chanzo cha upofu ni Mungu kutoona vema kuufunua mkono wake kwao; anaashiria tu kwamba masikio yao yanashambuliwa bure na mafundisho ya nje, kwa sababu imani ni karama ya pekee. Ningependa kuarifiwa na walimu hawa, kama watu wanakuwa watoto wa Mungu kwa kuhubiriwa tu, au kwa imani. Hakika, Yohana anapotangaza kwamba wote wanaomwamini Mwana wa pekee wa Mungu wanafanywa watoto wa Mungu wenyewe, hili halisemwi juu ya wasikilizaji wote wa neno kwa pamoja, bali daraja la pekee linapewa waumini, “waliozaliwa si kwa damu, wala si kwa mapenzi ya mwili, wala si kwa mapenzi ya mtu, bali kwa Mungu.” Lakini wanasema, kuna makubaliano ya pande mbili kati ya imani na neno. Hii ndiyo hali kila mahali ambapo kuna imani yoyote; lakini si jambo jipya mbegu kuanguka kati ya miiba au mahali penye mawe; si tu kwa sababu wengi wa watu wako dhahiri katika uasi halisi dhidi ya Mungu, bali kwa sababu hawakujaliwa wote macho na masikio. Basi, upatano utakuwa wapi katika Mungu kuwaita kwake wale anaowajua kwamba hawatakuja kamwe? Augustino anijibie: “Je, unataka kubishana nami? Afadhali ungana nami katika kustaajabu, na ulie, Lo, kina! Wote wawili tukubaliane katika kuogopa, tusije kupotea katika kosa.” Zaidi ya hayo, ikiwa uteule ni, kama Paulo anavyouonyesha, mzazi wa imani, ninaitupa hoja hiyo juu yao, kwamba imani haiwezi kuwa ya wote, kwa sababu uteule ni wa pekee. Kwa maana kutokana na muunganiko wa sababu na matokeo, inahitimishwa kwa urahisi, Paulo anaposema, “Mungu ametubariki kwa baraka zote za rohoni, kama alivyotuchagua kabla ya kuwekwa misingi ya ulimwengu;” kwamba kwa hiyo hazina hizi si za wote, kwa sababu Mungu amechagua tu wale aliowapenda. Hii ndiyo sababu, mahali pengine, anasifu “imani ya wateule wa Mungu;” ili mtu yeyote asidhaniwe kupata imani kwa jitihada yake mwenyewe, bali Mungu abaki na utukufu wa kuwaangazia bure walengwa wa uteule wake wa awali. Kwa maana Bernardo anaona kwa haki, “Marafiki husikia kila mmoja kwa ajili yake mwenyewe anapowahutubia, ‘Msiogope, enyi kundi dogo, maana Baba yenu amependezwa kuwapa ninyi ufalme.’ Hawa ni akina nani? Kwa hakika ni wale aliowajua tangu awali na kuwachagua tangu awali wafanane na mfano wa Mwanawe. Shauri kuu na la siri limefunuliwa. Bwana anawajua walio wake, lakini yale yaliyojulikana kwa Mungu yanadhihirishwa kwa watu. Wala hampi mtu mwingine ushirika wa siri kuu hivyo, ila wale watu mahususi aliowajua tangu awali, na kuwachagua tangu awali kuwa wake.” Muda mfupi baadaye anahitimisha, “Rehema ya Mungu ni tangu milele hata milele juu ya wale wanaomcha; tangu milele katika kuchaguliwa tangu awali, hata milele katika kubarikiwa; ya kwanza haina mwanzo; ya pili haina mwisho.” Lakini kuna ulazima gani wa kutaja ushuhuda wa Bernardo, kwa kuwa tunasikia kutoka kinywani mwa Mwalimu mwenyewe, kwamba “hakuna mtu aliyemwona Baba, ila yeye aliyetoka kwa Mungu,” ambayo ina maana kwamba wote ambao hawajazaliwa upya na Mungu, wanashangazwa na mng’ao wa uso wake. Imani, kwa kweli, inaunganishwa ipasavyo na uteule, mradi inashika nafasi ya pili. Mpangilio huu unaelezwa wazi katika maneno haya ya Kristo: “Hayo ndiyo mapenzi yake Baba, kwamba katika wote alionipa, nisimpotezee hata mmoja. Kwa maana haya ndiyo mapenzi yake aliyenipeleka, ya kuwa kila amtazamaye Mwana na kumwamini awe na uzima wa milele.” Kama angetaka wokovu wa wote, angewakabidhi wote katika ulinzi wa Mwanawe, na kuwaunganisha wote na mwili wake kwa kifungo kitakatifu cha imani. Sasa, ni dhahiri kwamba imani ni dhamana ya pekee ya upendo wake wa kibaba, iliyohifadhiwa kwa watoto wake wa kuchukuliwa. Kwa hiyo Kristo anasema mahali pengine, “Kondoo humfuata mchungaji, kwa sababu wanaijua sauti yake; na mgeni hawatamfuata, kwa sababu hawaijui sauti ya wageni.” Tofauti hii inatoka wapi, ila kwa sababu masikio yao yamepenywa kimungu? Kwa maana hakuna mtu anayejifanya kondoo, bali anaumbwa hivyo kwa neema ya mbinguni. Kwa hiyo pia Bwana anathibitisha uhakika wa daima na usalama wa wokovu wetu, kwa sababu unahifadhiwa na nguvu zisizoshindika za Mungu. Kwa hiyo anahitimisha kwamba wasioamini si kondoo zake, kwa sababu hawamo katika idadi ya wale ambao Mungu kupitia Isaya aliwaahidi kwake kuwa wanafunzi wake wa baadaye. Zaidi ya hayo, ushuhuda nilioutaja, ukieleza kudumu, ni matamko mengi ya kudumu kusikobadilika kwa uteule.X. It is objected by some, that God will be inconsistent with himself, if he invites all men universally to come to him, and receives only a few elect. Thus, according to them, the universality of the promises destroys the discrimination of special grace; and this is the language of some moderate men, not so much for the sake of suppressing the truth, as to exclude thorny questions, and restrain the curiosity of many. The end is laudable, but the means cannot be approved; for disingenuous evasion can never be excused; but with those who use insult and invective, it is a foul cavil or a shameful error. How the Scripture reconciles these two facts, that by external preaching all are called to repentance and faith, and yet that the spirit of repentance and faith is not given to all, I have elsewhere stated, and shall soon have occasion partly to repeat. What they assume, I deny, as being false in two respects. For he who threatens drought to one city while it rains upon another, and who denounces to another place a famine of doctrine, lays himself under no positive obligation to call all men alike. And he who, forbidding Paul to preach the word in Asia, and suffering him not to go into Bithynia, calls him into Macedonia, demonstrates his right to distribute this treasure to whom he pleases. In Isaiah, he still more fully declares his destination of the promises of salvation exclusively for the elect; for of them only, and not indiscriminately of all mankind, he declares that they shall be his disciples. Whence it appears, that when the doctrine of salvation is offered to all for their effectual benefit, it is a corrupt prostitution of that which is declared to be reserved particularly for the children of the church. At present let this suffice, that though the voice of the gospel addresses all men generally, yet the gift of faith is bestowed on few. Isaiah assigns the cause, that “the arm of the Lord” is not “revealed” to all. If he had said, that the gospel is wickedly and perversely despised, because many obstinately refuse to hear it, perhaps there would be some colour for this notion of the universal call. The design of the prophet is not to extenuate the guilt of men, when he states that the source of blindness is God’s not deigning to reveal his arm to them; he only suggests that their ears are in vain assailed with external doctrine, because faith is a peculiar gift. I would wish to be informed by these teachers, whether men become children of God by mere preaching, or by faith. Surely, when John declares that all who believe in God’s only begotten Son, are themselves made the children of God, this is not said of all the hearers of the word in a confused mass, but a particular rank is assigned to believers, “which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” But they say, there is a mutual agreement between faith and the word. This is the case wherever there is any faith; but it is no new thing for the seed to fall among thorns or in stony places; not only because most men are evidently in actual rebellion against God, but because they are not all endued with eyes and ears. Where, then, will be the consistency of God’s calling to himself such as he knows will never come? Let Augustine answer for me: “Do you wish to dispute with me? Rather unite with me in admiration, and exclaim, O the depth! Let us both agree in fear, lest we perish in error.” Besides, if election is, as Paul represents it, the parent of faith, I retort that argument upon them, that faith cannot be general, because election is special. For from the connection of causes and effects, it is easily inferred, when Paul says, “God hath blessed us with all spiritual blessings, according as he hath chosen us before the foundation of the world;” that therefore these treasures are not common to all, because God has chosen only such as he pleased. This is the reason why, in another place, he commends “the faith of God’s elect;” that none may be supposed to acquire faith by any exertion of their own, but that God may retain the glory of freely illuminating the objects of his previous election. For Bernard justly observes, “Friends hear each one for himself when he addresses them, ‘Fear not, little flock, for to you it is given to know the mystery of the kingdom of heaven.’ Who are these? Certainly those whom he has foreknown and predestinated to be conformed to the image of his Son. The great and secret counsel has been revealed. The Lord knows who are his, but what was known to God is manifested to men. Nor does he favour any others with the participation of so great a mystery, but those particular individuals whom he foreknew, and predestinated to be his own.” A little after he concludes, “The mercy of God is from everlasting to everlasting upon them that fear him; from everlasting in predestination, to everlasting in beatification; the one knowing no beginning; the other, no end.” But what necessity is there for citing the testimony of Bernard, since we hear from the Master’s own mouth, that “no man hath seen the Father, save he which is of God,” which implies, that all who are not regenerated by God, are stupefied with the splendour of his countenance. Faith, indeed, is properly connected with election, provided it occupies the second place. This order is clearly expressed in these words of Christ: “This is the Father’s will, that of all which he hath given me, I should lose nothing. And this is the will of him that sent me, that every one which believeth on the Son, may have everlasting life.” If he willed the salvation of all, he would give them all into the custody of his Son, and unite them all to his body by the sacred bond of faith. Now, it is evident, that faith is the peculiar pledge of his paternal love, reserved for his adopted children. Therefore Christ says in another place, “The sheep follow the shepherd, for they know his voice; and a stranger will they not follow, for they know not the voice of strangers.” Whence arises this difference, but because their ears are divinely penetrated? For no man makes himself a sheep, but is created such by heavenly grace. Hence also the Lord proves the perpetual certainty and security of our salvation, because it is kept by the invincible power of God. Therefore he concludes that unbelievers are not his sheep, because they are not of the number of those whom God by Isaiah promised to him for his future disciples. Moreover, the testimonies I have cited, being expressive of perseverance, are so many declarations of the invariable perpetuity of election.

[…] (Sehemu ya XI imeachwa.)[…] (Section XI omitted.)

Kitabu cha III. Sura ya XXIII. Kuyakanusha Masingizio Yanayotolewa Kwa Jumla, Lakini Bila Haki, Dhidi ya Fundisho Hili.Book III. Chapter XXIII. A Refutation of the Calumnies Generally, but Unjustly, Urged Against This Doctrine.

Akili ya mwanadamu inaposikia mambo haya, ukaidi wake huvunja kila kizuizi, na hudhihirisha msukosuko mkubwa na mkali kama vile imeshtushwa na sauti ya tarumbeta ya vita. Wengi, kwa kweli, kana kwamba wanataka kuondoa chuki kwa Mungu, wanakubali uteule kwa namna ambayo wanakana kwamba mtu yeyote amekataliwa. Lakini hili ni la kitoto na la kipuuzi, kwa sababu uteule wenyewe usingeweza kuwapo bila kupingana na kukataliwa. Inasemwa kwamba Mungu anawatenga wale anaowakubali kwa wokovu. Kusema kwamba wengine wanapata kwa bahati, au wanapata kwa jitihada zao wenyewe, kile ambacho uteule peke yake huwapa wachache, itakuwa mbaya zaidi kuliko upuuzi. Yule ambaye Mungu anamwacha, kwa hiyo, anamkataa, na si kwa sababu nyingine ila kusudi lake la kuwatenga na urithi ambao amewachagulia watoto wake tangu awali. Na ukaidi wa watu hauvumiliki, ikiwa unakataa kuzuiliwa na neno la Mungu, ambalo linahusu shauri lake lisiloeleweka, linaloabudiwa na malaika wenyewe. Lakini sasa tumesikia kwamba kuwafanya wagumu kunatoka kwa nguvu na mapenzi ya Mungu, kama vile rehema. Tofauti na watu niliowataja, Paulo hajitahidi kamwe kumtetea Mungu kwa madai ya uongo; anatangaza tu kwamba si halali kwa kitu kilichofinyangwa kugombana na aliyekifinyanga. Sasa, wale wasiokubali kwamba wapo waliokataliwa na Mungu watakwepaje tamko hili la Kristo: “Kila mmea ambao Baba yangu wa mbinguni hakuupanda utang’olewa”? Juu ya wote ambao Baba yetu wa mbinguni hakuona vema kuwapanda kuwa miti mitakatifu katika bustani yake, wanasikia uharibifu ukitangazwa wazi. Wakikana kwamba hii ni ishara ya kukataliwa, hakuna kitu kilicho wazi hata kiweze kuthibitishwa kwa watu kama hao. Lakini wasipoacha kelele zao, kiasi cha imani kiridhike na onyo hili la Paulo, kwamba hakuna sababu ya kugombana na Mungu, ikiwa, kwa upande mmoja, akitaka kuonyesha ghadhabu yake, na kujulisha uweza wake, anavumilia, “kwa uvumilivu mwingi, vyombo vya ghadhabu vilivyoandaliwa kuangamizwa;” na kwa upande mwingine, anajulisha “wingi wa utukufu wake juu ya vyombo vya rehema, alivyovitengeneza tangu zamani kwa utukufu.” Msomaji na azingatie kwamba, ili kuzuia kila kisingizio cha manung’uniko na lawama, Paulo anaihusisha ghadhabu na uweza wa Mungu na enzi kuu; kwa sababu si busara kwa hukumu hizo za kina, zinazomeza uwezo wetu wote, kuulizwa na sisi. Ni jibu la bure la wapinzani wetu kwamba Mungu hawakatai kabisa walengwa wa uvumilivu wake, bali anabaki katika hali ya kusubiri kwao, akitazamia uwezekano wa toba yao; kana kwamba Paulo alimhusisha Mungu na subira, akitarajia kugeuka kwa wale anaothibitisha kuwa wameandaliwa kuangamizwa. Kwa maana Augustino, akifafanua fungu hili, ambapo uwezo unaunganishwa na subira, anaona kwa haki kwamba uweza wa Mungu si wa kuruhusu tu, bali wa kuathiri. Wanaona pia kwamba haikusemwa bila maana kuwa vyombo vya ghadhabu vimeandaliwa kuangamizwa, bali kwamba Mungu aliandaa vyombo vya rehema; kwa kuwa kwa njia hii ya kusema, anamhusisha Mungu na kumdai sifa ya wokovu, na kuwatupia lawama ya kupotea wale wanaojipatia kwa chaguo lao. Lakini ingawa nawakubalia kwamba Paulo anapunguza ukali wa kifungu cha kwanza kwa tofauti ya misemo, hata hivyo si sawa hata kidogo kuhamisha maandalizi ya kuangamizwa kwa mwingine ye yote ila shauri la siri la Mungu; ambalo pia limethibitishwa muda mfupi kabla katika muktadha, kwamba “Mungu alimwinua Farao, na amtakaye humfanya mgumu.” Kutokana na hayo inafuata kwamba sababu ya kufanywa mgumu ni shauri la siri la Mungu. Hata hivyo, hili nalishikilia, ambalo Augustino analiona, kwamba Mungu anapowageuza mbwa-mwitu kuwa kondoo, anawafanya upya kwa neema yenye nguvu zaidi ili kushinda ukaidi wao; na kwa hiyo wakaidi hawageuki, kwa sababu Mungu hautumii neema hiyo yenye nguvu zaidi, ambayo yeye hakosi, kama angechagua kuionyesha.When the human mind hears these things, its petulance breaks all restraint, and it discovers as serious and violent agitation as if alarmed by the sound of a martial trumpet. Many, indeed, as if they wished to avert odium from God, admit election in such a way as to deny that any one is reprobated. But this is puerile and absurd, because election itself could not exist without being opposed to reprobation. God is said to separate those whom he adopts to salvation. To say that others obtain by chance, or acquire by their own efforts, that which election alone confers on a few, will be worse than absurd. Whom God passes by, therefore, he reprobates, and from no other cause than his determination to exclude them from the inheritance which he predestines for his children. And the petulance of men is intolerable, if it refuses to be restrained by the word of God, which treats of his incomprehensible counsel, adored by angels themselves. But now we have heard that hardening proceeds from the Divine power and will, as much as mercy. Unlike the persons I have mentioned, Paul never strives to excuse God by false allegations; he only declares that it is unlawful for a thing formed to quarrel with its maker. Now, how will those, who admit not that any are reprobated by God, evade this declaration of Christ: “Every plant which my heavenly Father hath not planted, shall be rooted up?” Upon all whom our heavenly Father has not deigned to plant as sacred trees in his garden, they hear destruction plainly denounced. If they deny this to be a sign of reprobation, there is nothing so clear as to be capable of proof to such persons. But if they cease not their clamour, let the sobriety of faith be satisfied with this admonition of Paul, that there is no cause for quarrelling with God, if, on the one hand, willing to show his wrath, and to make his power known, he endures, “with much long-suffering, the vessels of wrath fitted to destruction;” and on the other, makes “known the riches of his glory on the vessels of mercy, whom he had afore prepared unto glory.” Let the reader observe that, to preclude every pretext for murmurs and censures, Paul ascribes supreme dominion to the wrath and power of God; because it is unreasonable for those deep judgments, which absorb all our faculties, to be called in question by us. It is a frivolous reply of our adversaries, that God does not wholly reject the objects of his long-suffering, but remains in suspense towards them, awaiting the possibility of their repentance; as though Paul attributed patience to God, in expectation of the conversion of those whom he asserts to be fitted to destruction. For Augustine, in expounding this passage, where power is connected with patience, justly observes, that God’s power is not permissive, but influential. They observe, also, that it is not said without meaning, that the vessels of wrath are fitted to destruction, but that God prepared the vessels of mercy; since by this mode of expression, he ascribes and challenges to God the praise of salvation, and throws the blame of perdition upon those who by their choice procure it to themselves. But though I concede to them, that Paul softens the asperity of the former clause by the difference of phraseology, yet it is not at all consistent to transfer the preparation for destruction to any other than the secret counsel of God; which is also asserted just before in the context, that “God raised up Pharaoh, and whom he will he hardeneth.” Whence it follows, that the cause of hardening is the secret counsel of God. This, however, I maintain, which is observed by Augustine that when God turns wolves into sheep, he renovates them by more powerful grace to conquer their obduracy; and therefore the obstinate are not converted, because God exerts not that mightier grace, of which he is not destitute, if he chose to display it.

[…] (Sehemu za II–VII zimeachwa.)[…] (Sections II–VII omitted.)

VIII. Hapa wanarejea tofauti kati ya mapenzi na ruhusa, na kusisitiza kwamba Mungu anaruhusu uangamivu wa wasiomcha, lakini hautaki. Lakini sababu gani tutaitoa ya kuruhusu kwake, ila kwamba ni mapenzi yake? Hata hivyo si dhahiri kwamba mwanadamu alijipatia uangamivu wake mwenyewe kwa ruhusa tupu, na bila agizo lolote la Mungu; kana kwamba Mungu hakuwa ameamua ni hali gani angetaka iwe ya mkuu wa viumbe vyake. Sitasita, kwa hiyo, kukiri wazi pamoja na Augustino, “kwamba mapenzi ya Mungu ni ulazima wa mambo, na kwamba lile alilotaka litatokea kwa lazima; kama vile mambo yale aliyoyaona mapema yanakaribia kutokea kweli.” Sasa, kama Wapelagio, au Wamanikayo, au Waanabaptisti, au Waepikuro, (kwa maana tunahusika na madhehebu haya manne katika hoja hii,) kwa kujitetea wao wenyewe na wasiomcha Mungu, wanatoa udhuru wa ulazima ambao wamefungwa nao na kuchaguliwa tangu awali kwa Mungu,—hawadai chochote kinachohusu kisa hiki. Kwa maana ikiwa kuchaguliwa tangu awali si kitu kingine ila mgawanyo wa haki ya Mungu,—wa siri kweli, lakini usio na lawama,—kwa kuwa ni hakika hawakuwa wasiostahili kuchaguliwa tangu awali kwa hatima hiyo, ni hakika vilevile kwamba uangamivu wanaoupata kwa kuchaguliwa tangu awali unapatana na haki kali kabisa. Zaidi ya hayo, kupotea kwao kunategemea kuchaguliwa tangu awali kwa Mungu kwa namna ambayo sababu na jambo lake hupatikana ndani yao wenyewe. Kwa maana mtu wa kwanza alianguka kwa sababu Bwana alikuwa ameamua kwamba ni vema iwe hivyo. Sababu ya uamuzi huu hatuijui. Hata hivyo ni hakika kwamba aliamua hivyo, kwa sababu tu alitambua mapema kwamba ingeelekea kuangaza kwa haki utukufu wa jina lake. Kila usikiapo utukufu wa Mungu ukitajwa, fikiria haki yake. Kwa maana kinachostahili sifa lazima kiwe cha haki. Mwanadamu anaanguka, kwa hiyo, kulingana na agizo la Majaliwa ya Kimungu; lakini anaanguka kwa kosa lake mwenyewe. Bwana alikuwa ametangaza muda mfupi kabla “kila kitu alichokifanya” kuwa “chema sana.” Basi, upotovu wa mwanadamu wa kumwasi Mungu wake unatoka wapi? Isije ikadhaniwa kwamba unatoka kwa uumbaji, Mungu alikuwa ameidhinisha na kusifu yale yaliyotoka kwake mwenyewe. Kwa uovu wake mwenyewe, kwa hiyo, aliharibu asili aliyoipokea safi kutoka kwa Bwana, na kwa kuanguka kwake alivuta uzao wake wote pamoja naye katika uangamivu. Kwa hiyo afadhali tutafakari sababu dhahiri ya hukumu, iliyo karibu zaidi nasi katika asili iliyoharibika ya wanadamu, kuliko kutafuta sababu iliyofichwa na isiyoeleweka kabisa katika kuchaguliwa tangu awali kwa Mungu. Wala tusijisikie kusita kuuweka ufahamu wetu chini ya hekima isiyo na kikomo ya Mungu, hata turidhike na mafumbo yake mengi. Kutojua mambo ambayo si rahisi wala halali kuyajua, ni elimu: hamu ya kuyajua, ni aina ya wazimu.VIII. Here they recur to the distinction between will and permission, and insist that God permits the destruction of the impious, but does not will it. But what reason shall we assign for his permitting it, but because it is his will? It is not probable, however, that man procured his own destruction by the mere permission, and without any appointment, of God; as though God had not determined what he would choose to be the condition of the principal of his creatures. I shall not hesitate, therefore, to confess plainly with Augustine, “that the will of God is the necessity of things, and that what he has willed will necessarily come to pass; as those things are really about to happen which he has foreseen.” Now, if either Pelagians, or Manichæans, or Anabaptists, or Epicureans, (for we are concerned with these four sects on this argument,) in excuse for themselves and the impious, plead the necessity with which they are bound by God’s predestination,—they allege nothing applicable to the case. For if predestination is no other than a dispensation of Divine justice,—mysterious indeed, but liable to no blame,—since it is certain they were not unworthy of being predestinated to that fate, it is equally certain, that the destruction they incur by predestination is consistent with the strictest justice. Besides, their perdition depends on the Divine predestination in such a manner, that the cause and matter of it are found in themselves. For the first man fell because the Lord had determined it was so expedient. The reason of this determination is unknown to us. Yet it is certain that he determined thus, only because he foresaw it would tend to the just illustration of the glory of his name. Whenever you hear the glory of God mentioned, think of his justice. For what deserves praise must be just. Man falls, therefore, according to the appointment of Divine Providence; but he falls by his own fault. The Lord had a little before pronounced “every thing that he had made” to be “very good.” Whence, then, comes the depravity of man to revolt from his God? Lest it should be thought to come from creation, God had approved and commended what had proceeded from himself. By his own wickedness, therefore, he corrupted the nature he had received pure from the Lord, and by his fall he drew all his posterity with him into destruction. Wherefore let us rather contemplate the evident cause of condemnation, which is nearer to us in the corrupt nature of mankind, than search after a hidden and altogether incomprehensible one in the predestination of God. And we should feel no reluctance to submit our understanding to the infinite wisdom of God, so far as to acquiesce in its many mysteries. To be ignorant of things which it is neither possible nor lawful to know, is to be learned: an eagerness to know them, is a species of madness.

[…] (Sehemu za IX–XI zimeachwa.)[…] (Sections IX–XI omitted.)

XII. Hoja nyingine inayotolewa mara nyingi kuangusha kuchaguliwa tangu awali ni kwamba kuthibitishwa kwake kungeharibu wasiwasi wote na jitihada kwa ajili ya unyofu wa mwenendo. Kwa maana ni nani awezaye kusikia, wanasema, kwamba ama uzima ama mauti imewekwa kwa ajili yake na Mungu kwa amri ya milele na isiyobadilika, bila mara moja kuhitimisha kwamba haina umuhimu jinsi anavyoenenda; kwa kuwa hakuna tendo lake linaloweza kwa njia yoyote ama kuzuia ama kuendeleza kuchaguliwa tangu awali kwa Mungu? Hivyo wote watajitupa katika kukata tamaa, na kukimbilia kila ziada ambayo mielekeo yao ya uasherati inaweza kuwaongoza. Na kweli hoja hii haikosi kabisa kweli; kwa maana wapo watu wengi wachafu wanaolichafua fundisho la kuchaguliwa tangu awali kwa makufuru haya ya chini, na kwa kisingizio hiki wanakwepa maonyo na karipio zote: Mungu anajua amekusudia kutufanyia nini: ikiwa ameamua wokovu wetu, atatufikisha huko kwa wakati wake; ikiwa ametuwekea mauti, itakuwa bure kwetu kupigana nayo. Lakini Maandiko, ingawa yanasisitiza hofu na heshima ya akili iliyo bora zaidi katika kuzingatia fumbo kubwa kama hili, yanawafundisha wacha Mungu hitimisho tofauti kabisa, na kuyakanusha kikamilifu mahitimisho mabaya na yasiyo na busara ya watu hawa. Kwa maana kusudi la yale yaliyomo kuhusu kuchaguliwa tangu awali si kwamba, tukichochewa kwa kiburi, tujaribu, kwa ujasiri mbaya, kuchunguza siri zisizoweza kufikiwa za Mungu, bali kwamba, tukinyenyekezwa na kuvunjika moyo, tujifunze kutetemeka mbele ya haki yake na kustaajabia rehema yake. Waumini watalenga lengo hili. Lakini kukwepa kwa uchafu kwa waovu kunazuiliwa kwa haki na Paulo. Wanajifanya kuendelea kwa usalama katika maovu yao; kwa kuwa kama wamo katika idadi ya wateule, mwenendo huo hautazuia kufikishwa hatimaye katika uzima. Lakini Paulo anatangaza mwisho wa uteule wetu kuwa ni, tuishi maisha matakatifu na yasiyo na lawama. Ikiwa kusudi la uteule ni utakatifu wa maisha, linapaswa kutuamsha na kutuchochea kuufanya kwa furaha, kuliko kutumika kama kisingizio cha uvivu. Lakini jinsi gani si busara kuacha kufanya wema kwa sababu uteule unatosha kwa wokovu, ilhali lengo lililowekwa katika uteule ni bidii yetu ya kufanya matendo mema! Basi, mbali na upotoshaji huo mbovu na wa kufuru wa mpangilio mzima wa uteule. Wanapeleka makufuru yao mbali zaidi, kwa kusisitiza kwamba mtu yeyote aliyekataliwa na Mungu atajitaabisha bure akijitahidi kujipendekeza kwake kwa kutokuwa na hatia na unyofu wa maisha; lakini hapa wanathibitishwa kuwa na uongo wa ujeuri mkubwa kabisa. Kwa maana jitihada kama hiyo ingeanzia wapi ila katika uteule? Wote walio katika idadi ya waliokataliwa, wakiwa vyombo vilivyofanywa kwa aibu, hawaachi kuichochea ghadhabu ya Mungu juu yao kwa makosa ya daima, na kuthibitisha kwa ushahidi dhahiri hukumu ya Mungu iliyokwisha tangazwa juu yao; hivyo kwamba kushindana kwao naye bure ni jambo ambalo haliwezi kamwe kutokea.XII. Another argument often urged to overthrow predestination is, that its establishment would destroy all solicitude and exertion for rectitude of conduct. For who can hear, they say, that either life or death is appointed for him by God’s eternal and immutable decree, without immediately concluding that it is of no importance how he conducts himself; since no action of his can in any respect either impede or promote the predestination of God? Thus all will abandon themselves to despair, and run into every excess to which their licentious propensities may lead them. And truly this objection is not altogether destitute of truth; for there are many impure persons who bespatter the doctrine of predestination with these vile blasphemies, and with this pretext elude all admonitions and reproofs: God knows what he has determined to do with us: if he has decreed our salvation, he will bring us to it in his own time; if he has destined us to death, it will be in vain for us to strive against it. But the Scripture, while it inculcates superior awe and reverence of mind in the consideration of so great a mystery, instructs the godly in a very different conclusion, and fully refutes the wicked and unreasonable inferences of these persons. For the design of what it contains respecting predestination is, not that, being excited to presumption, we may attempt, with nefarious temerity, to scrutinize the inaccessible secrets of God, but rather that, being humbled and dejected, we may learn to tremble at his justice and admire his mercy. At this object believers will aim. But the impure cavils of the wicked are justly restrained by Paul. They profess to go on securely in their vices; because if they are of the number of the elect, such conduct will not prevent their being finally brought into life. But Paul declares the end of our election to be, that we may lead a holy and blameless life. If the object of election be holiness of life, it should rather awaken and stimulate us to a cheerful practice of it, than be used as a pretext for slothfulness. But how inconsistent is it to cease from the practice of virtue because election is sufficient to salvation, while the end proposed in election is our diligent performance of virtuous actions! Away, then, with such corrupt and sacrilegious perversions of the whole order of election. They carry their blasphemies much further, by asserting, that any one who is reprobated by God will labour to no purpose if he endeavour to approve himself to him by innocence and integrity of life; but here they are convicted of a most impudent falsehood. For whence could such exertion originate but from election? Whoever are of the number of the reprobate, being vessels made to dishonour, cease not to provoke the Divine wrath against them by continual transgressions, and to confirm by evident proofs the judgment of God already denounced against them; so that their striving with him in vain is what can never happen.

[…] (Sehemu za XIII–XIV zimeachwa.)[…] (Sections XIII–XIV omitted.)

5. Walioitwa, Waliohifadhiwa na Watakaofufuliwa: Wito, Kudumu na Ufufuo5. Called, Kept and Raised: Calling, Perseverance and the Resurrection

John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; toleo la mwisho la Kilatini, 1559; tafsiri ya Kiingereza ya John Allen, 1813, toleo la Presbyterian Board of Publication; Project Gutenberg #64392), Kitabu cha III, sura ya XXIV, sehemu za I–II na V–VII (sehemu za III–IV na VIII–XVII zimeachwa); sura ya XXV, sehemu za I–III na X (sehemu za IV–IX na XI–XII zimeachwa): wito wenye nguvu kama ushahidi wa uteule, Kristo kama kioo cha uteule, kudumu kwa waumini, na tumaini la ufufuo wa mwisho na utukufu wa milele. Chanzo cha msingi; ufafanuzi ni wa mwandishi.John Calvin, Institutes of the Christian Religion (final Latin edition, 1559; English translation by John Allen, 1813, Presbyterian Board of Publication edition; Project Gutenberg #64392), Book III, chapter XXIV, sections I–II and V–VII (sections III–IV and VIII–XVII omitted); chapter XXV, sections I–III and X (sections IV–IX and XI–XII omitted): the effectual call as the evidence of election, Christ as the mirror of election, the perseverance of believers, and the hope of the final resurrection and eternal glory. Primary source; the interpretations are the author’s.

Maelezo ya CTS: Calvin anatofautisha wito wa nje wa kuhubiri, unaowafikia wengi, na wito wa ndani wenye nguvu wa Roho, unaowaleta wateule kwenye imani; wito huu wa ndani ni ushahidi wa uteule. Ushauri wake wa kichungaji katika sura ya XXIV, sehemu ya V, hunukuliwa mara nyingi: usitafute uhakika katika shauri lililofichwa la Mungu, bali mtazame Kristo, “kioo ambacho inatupasa kutafakari uteule wetu ndani yake.” Kisha anafundisha kwamba wale wanaopokelewa na Kristo watadumu hadi mwisho, huku akieleza maonyo ya Biblia dhidi ya kuanguka; Wakristo wa mapokeo ya Arminius na Wesley wanasoma maonyo hayo kama yanayoonyesha kwamba muumini wa kweli anaweza kuanguka, na wanafunzi wanapaswa kuzijua tafsiri zote mbili. Somo linafungwa na Kitabu cha III, sura ya XXV, kuhusu ufufuo wa mwili, ushahidi wa kufufuka kwa Kristo, na utukufu wa milele wa waumini, ikiwa ni pamoja na mtazamo wa Calvin kwamba yapo viwango vya thawabu mbinguni.CTS note: Calvin distinguishes the outward call of preaching, which comes to many, from the inward, effectual call of the Spirit, which brings the elect to faith; this inward call is the evidence of election. His pastoral counsel in chapter XXIV, section V, is often quoted: do not look for assurance in God’s hidden counsel, but look to Christ, “the mirror, in which it behoves us to contemplate our election.” He then teaches that those whom Christ receives will persevere to the end, while explaining the Bible’s warnings against falling away; Christians in the Arminian and Wesleyan traditions read those warnings as showing that a true believer can fall away, and students should know both readings. The reading closes with Book III, chapter XXV, on the bodily resurrection, the evidence for Christ’s resurrection, and the eternal glory of believers, including Calvin’s view that there are degrees of reward in heaven.

Kitabu cha III. Sura ya XXIV. Uteule Unathibitishwa kwa Wito wa Kimungu. Uangamivu Uliokusudiwa wa Waliokataliwa Unaopatikana na Wao Wenyewe.Book III. Chapter XXIV. Election Confirmed by the Divine Call. The Destined Destruction of the Reprobate Procured by Themselves.

Lakini, ili kulifafanua zaidi jambo hili, ni lazima kuzungumzia wito wa wateule, na kupofushwa na kufanywa wagumu kwa wasiomcha Mungu. Juu ya la kwanza nimekwisha kutoa maoni machache, kwa kusudi la kukanusha kosa la wale wanaodhani kwamba ujumla wa ahadi huwaweka wanadamu wote katika usawa. Lakini uteule wa Mungu wenye kubagua, ambao vinginevyo umefichwa ndani yake mwenyewe, anaudhihirisha kwa wito wake tu, ambao kwa hiyo unaweza kuitwa kwa ufaao ushuhuda au ushahidi wake. “Kwa maana wale aliowajua tangu asili, aliwachagua tangu asili wafanane na mfano wa Mwanawe. Tena wale aliowachagua tangu asili, hao aliwaita pia; na wale aliowaita, hao aliwahesabia haki pia,” ili hatimaye watukuzwe. Ingawa kwa kuwachagua watu wake, Bwana amewakubali kuwa watoto wake, hata hivyo tunaona kwamba hawaingii katika kumiliki baraka kubwa kama hiyo mpaka waitwe; kwa upande mwingine, mara tu wanapoitwa, mara moja wanafurahia ushirika fulani wa uteule wake. Kwa sababu hii Paulo analiita Roho waliyempokea, “Roho wa kufanywa wana, na muhuri na arabuni ya urithi ujao;” kwa sababu, kwa ushuhuda wake, anathibitisha na kutia muhuri mioyoni mwao hakika ya kufanywa wana kwao kwa wakati ujao. Kwa maana ingawa kuhubiriwa kwa injili ni kijito kutoka chanzo cha uteule, hata hivyo, kwa kuwa kinawahusu pia waliokataliwa, kwa nafsi yake hakingekuwa uthibitisho thabiti wa uteule. Kwa maana Mungu huwafundisha kwa ufanisi wateule wake, ili awalete kwenye imani, kama tulivyokwisha kunukuu maneno ya Kristo: “Yeye aliyetoka kwa Mungu, huyo,” na yeye peke yake, “amemwona Baba.” Tena: “Nimelidhihirisha jina lako kwa watu uliowapa.” Kwa maana anasema mahali pengine, “Hakuna awezaye kuja kwangu, asipovutwa na Baba.” Fungu hili linaelezwa kwa busara na Augustino kwa maneno haya: “Ikiwa, kulingana na tamko la kweli, kila mtu aliyejifunza huja, yeyote asiyekuja hakika hakujifunza. Haifuati lazima kwamba yule awezaye kuja kweli huja, isipokuwa ameamua na kutenda; lakini kila mtu aliyejifunza kwa Baba, si tu anaweza kuja, bali pia huja kweli; ambapo kuna muungano wa mara moja wa faida ya uwezekano, mwelekeo wa mapenzi, na tendo linalofuata.” Mahali pengine yuko wazi zaidi: “Kila mtu aliyesikia na kujifunza kwa Baba, huja kwangu. Je, hii si kusema, Hakuna mtu asikiaye na kujifunza kwa Baba, asiyekuja kwangu? Kwa maana ikiwa kila aliyesikia na kujifunza kwa Baba huja, hakika kila asiyekuja hakusikia wala hakujifunza kwa Baba; kwa maana kama angesikia na kujifunza, angekuja. Iko mbali sana na uchunguzi wa kimwili shule hii, ambamo watu husikia na kujifunza kwa Baba kuja kwa Mwana.” Mara baadaye anasema, “Neema hii, inayowasilishwa kwa siri mioyoni mwa watu, haipokelewi na moyo wowote mgumu; kwa maana kusudi la kwanza la kuwasilishwa kwake ni kwamba ugumu wa moyo uondolewe. Kwa hiyo Baba anaposikika ndani, huuondoa moyo wa jiwe, na hutoa moyo wa nyama. Kwa maana hivyo huunda watoto wa ahadi na vyombo vya rehema alivyovitayarisha kwa utukufu. Kwa nini, basi, hawafundishi wote, ili wapate kuja kwa Kristo, ila kwa sababu wote anaowafundisha, anawafundisha kwa rehema? lakini wale asiowafundisha, hawafundishi kwa hukumu; kwa maana humrehemu amrehemuye, na amtakaye humfanya mgumu.” Wale ambao Mungu amewachagua, kwa hiyo, anawataja kuwa watoto wake, na anajiweka kuwa Baba yao. Kwa wito, anawaingiza katika familia yake, na kuwaunganisha naye, ili wawe kitu kimoja. Kwa kuunganisha wito na uteule, Maandiko yanaashiria wazi kwamba hakuna kinachohitajika kwake ila rehema ya bure ya Mungu. Kwa maana tukiuliza anamwita nani, na kwa sababu gani, jibu ni, wale aliowachagua. Lakini tunapofika kwenye uteule, hatuoni kitu ila rehema kila upande. Na hivyo usemi ule wa Paulo unafaa sana hapa—“Basi, kwa hiyo, si kwake yeye atakaye, wala kwake yeye apiganaye, bali kwa Mungu mwenye kurehemu;” lakini si kama linavyoeleweka kwa kawaida na wale wanaogawa kati ya neema ya Mungu, na mapenzi na jitihada ya mwanadamu. Kwa maana wao husema kwamba tamaa na juhudi za wanadamu hazina ufanisi zenyewe, isipokuwa zifanywe kufanikiwa na neema ya Mungu; lakini wanashikilia kwamba, kwa msaada wa baraka yake, mambo haya pia yana sehemu yake katika kupata wokovu. Kukanusha ukorofi wao, napendelea maneno ya Augustino kuliko yangu. “Kama mtume alimaanisha tu kwamba si kwa yeye atakaye, au kwa yeye apiganaye, bila msaada wa Bwana mwenye rehema, tunaweza kurudisha pendekezo kinyume chake, kwamba si kwa rehema peke yake bila msaada wa kutaka na kupigana.” Ikiwa hili ni wazi kuwa ukosefu wa utauwa, tunaweza kuwa na hakika kwamba mtume anahusisha kila kitu na rehema ya Bwana, na haachi kitu kwa mapenzi yetu wala jitihada zetu. Hili lilikuwa maoni ya mtu yule mtakatifu. Wala hakuna heshima inayostahili kupewa hila yao ndogo, kwamba Paulo asingejieleza hivyo, kama hatukuwa na jitihada wala mapenzi. Kwa maana hakuzingatia kilichokuwa ndani ya mwanadamu; bali kuona watu fulani wakihusisha wokovu kwa sehemu na bidii ya kibinadamu, alilaani kosa lao kwa urahisi katika sehemu ya kwanza ya sentensi, na katika ya mwisho, alitetea dai la rehema ya Mungu kwa utimilifu wote wa wokovu. Na manabii hufanya nini, ila kutangaza daima wito wa bure wa Mungu?But, in order to a further elucidation of the subject, it is necessary to treat of the calling of the elect, and of the blinding and hardening of the impious. On the former I have already made a few observations, with a view to refute the error of those who suppose the generality of the promises to put all mankind on an equality. But the discriminating election of God, which is otherwise concealed within himself, he manifests only by his calling, which may therefore with propriety be termed the testification or evidence of it. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified,” in order to their eventual glorification. Though by choosing his people, the Lord has adopted them as his children, yet we see that they enter not on the possession of so great a blessing till they are called; on the other hand, as soon as they are called, they immediately enjoy some communication of his election. On this account Paul calls the Spirit received by them, both “the Spirit of adoption, and the seal and earnest of the future inheritance;” because, by his testimony, he confirms and seals to their hearts the certainty of their future adoption. For though the preaching of the gospel is a stream from the source of election, yet, being common also to the reprobate, it would of itself be no solid proof of it. For God effectually teaches his elect, to bring them to faith, as we have already cited from the words of Christ: “He which is of God, he,” and he alone, “hath seen the Father.” Again: “I have manifested thy name unto the men which thou gavest me.” For he says in another place, “No man can come to me, except the Father draw him.” This passage is judiciously explained by Augustine in the following words: “If, according to the declaration of truth, every one that has learned comes, whosoever comes not, certainly has not learned. It does not necessarily follow that he who can come actually comes, unless he has both willed and done it; but every one that has learned of the Father, not only can come, but also actually comes; where there is an immediate union of the advantage of possibility, the inclination of the will, and the consequent action.” In another place he is still clearer: “Every one that hath heard and learned of the Father, cometh unto me. Is not this saying, There is no one that hears and learns of the Father, and comes not unto me? For if every one that has heard and learned of the Father comes, certainly every one that comes not has neither heard nor learned of the Father; for if he had heard and learned, he would come. Very remote from carnal observation is this school, in which men hear and learn of the Father to come to the Son.” Just after he says, “This grace, which is secretly communicated to the hearts of men, is received by no hard heart; for the first object of its communication is, that hardness of heart may be taken away. When the Father is heard within therefore, he takes away the heart of stone, and gives a heart of flesh. For thus he forms children of promise and vessels of mercy whom he has prepared for glory. Why, then, does he not teach all, that they may come to Christ, but because all whom he teaches, he teaches in mercy? but whom he teaches not, he teaches not in judgment; for he hath mercy on whom he will have mercy, and whom he will he hardeneth.” Those whom God has chosen, therefore, he designates as his children, and determines himself to be their Father. By calling, he introduces them into his family, and unites them to himself, that they may be one. By connecting calling with election, the Scripture evidently suggests that nothing is requisite to it but the free mercy of God. For if we inquire whom he calls, and for what reason, the answer is, those whom he had elected. But when we come to election, we see nothing but mercy on every side. And so that observation of Paul is very applicable here—“It is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” but not as it is commonly understood by those who make a distribution between the grace of God, and the will and exertion of man. For they say, that human desires and endeavours have no efficacy of themselves, unless they are rendered successful by the grace of God; but maintain that, with the assistance of his blessing, these things have also their share in procuring salvation. To refute their cavil, I prefer Augustine’s words to my own. “If the apostle only meant that it is not of him that wills, or of him that runs, without the assistance of the merciful Lord, we may retort the converse proposition, that it is not of mercy alone without the assistance of willing and running.” If this be manifestly impious, we may be certain that the apostle ascribes every thing to the Lord’s mercy, and leaves nothing to our wills or exertions. This was the opinion of that holy man. Nor is the least regard due to their paltry sophism, that Paul would not have expressed himself so, if we had no exertion or will. For he considered not what was in man; but seeing some persons attribute salvation partly to human industry, he simply condemned their error in the former part of the sentence, and in the latter, vindicated the claim of Divine mercy to the whole accomplishment of salvation. And what do the prophets, but perpetually proclaim the gratuitous calling of God?

II. Jambo hili linathibitishwa zaidi na asili yenyewe na mpango wa wito, ambao hauko katika kuhubiri neno tu, bali katika kuangaza kwa Roho kunakoambatana nalo. Mungu anawapa neno lake nani, tunafahamishwa katika nabii: “Nilitafutwa na wale wasioniulizia; nilipatikana na wale wasionitafuta; nalisema, Mimi hapa, mimi hapa, kwa taifa lisiloitwa kwa jina langu.” Na ili Wayahudi wasidhani kwamba huruma hii ilienea kwa Mataifa tu, anawakumbusha hali ile aliyomtoa baba yao Abrahamu, alipoona vema kumvuta kwake; yaani kutoka katikati ya ibada ya sanamu, ambamo yeye na jamaa yake yote walikuwa wamezama. Anapowaangazia kwanza wasiostahili kwa nuru ya neno lake, kwa hivyo anaonyesha kielelezo cha kung’aa zaidi cha wema wake wa bure. Hapa, basi, wema usio na kikomo wa Mungu unaonyeshwa, lakini si kwa wokovu wa wote; kwa maana hukumu nzito zaidi inawangojea waliokataliwa, kwa sababu wanakataa ushuhuda wa upendo wa Mungu. Na Mungu pia, ili kudhihirisha utukufu wake, huwaondolea ushawishi wenye ufanisi wa Roho wake. Wito huu wa ndani, kwa hiyo, ni dhamana ya wokovu, ambayo haiwezekani kudanganya. Kwa kusudi hili ndilo fungu hili la Yohana—“Katika hili twajua ya kuwa anakaa ndani yetu, kwa Roho aliyetupa.” Na ili mwili usijisifu kwamba angalau umejibu wito wake, na kukubali matoleo yake ya bure, anathibitisha kwamba watu hawana masikio ya kusikia, wala macho ya kuona, ila yale aliyoyaumba; na kwamba anatenda katika hili, si kulingana na shukrani ya mtu mmoja mmoja, bali kulingana na uteule wake mwenyewe. Mfano mashuhuri wa jambo hili Luka anatupa, ambapo Wayahudi na Mataifa kwa pamoja walisikia kuhubiri kwa Paulo na Barnaba. Ingawa wote walifundishwa wakati huo kwa hotuba moja, inasimuliwa kwamba “wote waliokuwa wamewekwa tayari kupata uzima wa milele, wakaamini.” Tutawezaje, basi, kukana uhuru wa wito, ambao ndani yake uteule hutawala peke yake, hata mwisho?II. This point is further demonstrated by the very nature and dispensation of calling, which consists not in the mere preaching of the word, but in the accompanying illumination of the Spirit. To whom God offers his word, we are informed in the prophet: “I am sought of them that asked not for me: I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.” And lest the Jews should suppose that this clemency extended only to the Gentiles, he recalls to their remembrance the situation from which he took their father Abraham, when he deigned to draw him to himself; that was from the midst of idolatry, in which he and all his family were sunk. When he first shines upon the undeserving with the light of his word, he thereby exhibits a most brilliant specimen of his free goodness. Here, then, the infinite goodness of God is displayed, but not to the salvation of all; for heavier judgment awaits the reprobate, because they reject the testimony of Divine love. And God also, to manifest his glory, withdraws from them the efficacious influence of his Spirit. This internal call, therefore, is a pledge of salvation, which cannot possibly deceive. To this purpose is that passage of John—“Hereby we know that he abideth in us, by the Spirit which he hath given us.” And lest the flesh should glory in having answered at least to his call, and accepted his free offers, he affirms that men have no ears to hear, or eyes to see, but such as he has formed; and that he acts in this, not according to individual gratitude, but according to his own election. Of this fact Luke gives us an eminent example, where Jews and Gentiles in common heard the preaching of Paul and Barnabas. Though they were all instructed on that occasion with the same discourse, it is narrated that “as many as were ordained to eternal life, believed.” With what face, then, can we deny the freeness of calling, in which election reigns alone, even to the last?

[…] (Sehemu za III–IV zimeachwa.)[…] (Sections III–IV omitted.)

V. Kwanza kabisa, ikiwa tunatafuta huruma ya kibaba na moyo wenye kibali wa Mungu, macho yetu yanapaswa kuelekezwa kwa Kristo, ambaye ndani yake peke yake Baba amependezwa. Tukitafuta wokovu, uzima, na kutokufa kwa ufalme wa mbinguni, hatupaswi kukimbilia kwa mwingine; kwa maana yeye peke yake ni Chemchemi ya uzima, Nanga ya wokovu, na Mrithi wa ufalme wa mbinguni. Sasa, lengo la uteule ni nini, ila kwamba, tukikubaliwa kuwa watoto na Baba yetu wa mbinguni, kwa kibali chake tupate wokovu na kutokufa? Lifikirie na kulichunguza upendavyo, hutapata kwamba lengo lake la mwisho linaenea zaidi ya hili. Watu, kwa hiyo, ambao Mungu amewakubali kuwa watoto wake, inasemwa kwamba amewachagua, si ndani yao wenyewe, bali katika Kristo; kwa sababu haikuwezekana kwake kuwapenda, ila ndani yake; au kuwaheshimu kwa urithi wa ufalme wake, isipokuwa wamefanywa kwanza washiriki wake. Lakini ikiwa tumechaguliwa ndani yake, hatutapata uhakika wa uteule wetu ndani yetu wenyewe; wala hata ndani ya Mungu Baba, akitazamwa peke yake, mbali na Mwana. Kristo, kwa hiyo, ni kioo, ambacho inatupasa kutafakari uteule wetu ndani yake; na hapa tunaweza kufanya hivyo kwa usalama. Kwa maana kama Baba ameamua kuwaunganisha na mwili wa Mwanawe wote walio walengwa wa uchaguzi wake wa milele, ili awe na, kama watoto wake, wote anaowatambua miongoni mwa viungo vyake, tunayo ushuhuda ulio wazi na wenye nguvu vya kutosha, kwamba ikiwa tuna ushirika na Kristo, tumeandikwa katika kitabu cha uzima. Naye alitupa ushirika huu wa hakika naye mwenyewe, aliposhuhudia kwa kuhubiri injili, kwamba alipewa sisi na Baba, ili awe wetu pamoja na faida zake zote. Inasemwa kwamba tunamvaa, na kukua ndani yake, ili tuishi kwa sababu yeye anaishi. Fundisho hili hurudiwa mara nyingi. “Mungu hakumwacha Mwanawe wa pekee, ili kila mtu amwaminiye asipotee.” “Anayemwamini yeye, amepita kutoka mauti kuingia uzimani.” Kwa maana hiyo anajiita “Mkate wa uzima, yeye ayulaye atakaa milele.” Yeye, nasema, ni shahidi wetu, kwamba wote wanaompokea kwa imani watahesabiwa kuwa watoto wa Baba yake wa mbinguni. Ikiwa tunatamani chochote zaidi ya kuhesabiwa miongoni mwa wana na warithi wa Mungu, ni lazima tupande juu ya Kristo. Ikiwa hii ndiyo mipaka yetu ya juu, tunafichua upumbavu gani katika kutafuta nje yake kile ambacho tumekwisha kukipata ndani yake, na ambacho hakiwezi kupatikana kamwe mahali pengine popote! Zaidi ya hayo, kwa kuwa yeye ni Hekima ya milele ya Baba, Kweli isiyobadilika, na Shauri lililoamuliwa, hatuna sababu ya kuogopa tofauti hata kidogo katika matamko ya neno lake kutoka kwa mapenzi ya Baba, ambayo ndiyo kitu cha uchunguzi wetu; kwa kweli, anatufunulia kwa uaminifu, kama ilivyokuwa tangu mwanzo, na itaendelea daima kuwa. Fundisho hili linapaswa kuwa na ushawishi wa kivitendo kwa maombi yetu. Kwa maana ingawa imani katika uteule hutuchangamsha kumwita Mungu, hata hivyo ingekuwa kinyume cha busara kuliweka juu yake tunapoomba, au kuweka sharti hili—Ee Bwana, ikiwa nimechaguliwa, nisikie; kwa kuwa ni radhi yake kwamba turidhike na ahadi zake, na tusiulize zaidi kama atakubali maombi yetu. Busara hii itatuokoa katika mitego mingi, ikiwa tunajua jinsi ya kutumia ipasavyo yale yaliyoandikwa ipasavyo; lakini hatupaswi kutumia bila kufikiri kwa makusudi mbalimbali, yale yanayopaswa kuwekewa mipaka kwa lengo lililokusudiwa hasa.V. In the first place, if we seek the fatherly clemency and propitious heart of God, our eyes must be directed to Christ, in whom alone the Father is well pleased. If we seek salvation, life, and the immortality of the heavenly kingdom, recourse must be had to no other; for he alone is the Fountain of life, the Anchor of salvation, and the Heir of the kingdom of heaven. Now, what is the end of election, but that, being adopted as children by our heavenly Father, we may by his favour obtain salvation and immortality? Consider and investigate it as much as you please, you will not find its ultimate scope extend beyond this. The persons, therefore, whom God has adopted as his children, he is said to have chosen, not in themselves, but in Christ; because it was impossible for him to love them, except in him; or to honour them with the inheritance of his kingdom, unless previously made partakers of him. But if we are chosen in him, we shall find no assurance of our election in ourselves; nor even in God the Father, considered alone, abstractedly from the Son. Christ, therefore, is the mirror, in which it behoves us to contemplate our election; and here we may do it with safety. For as the Father has determined to unite to the body of his Son all who are the objects of his eternal choice, that he may have, as his children, all that he recognizes among his members, we have a testimony sufficiently clear and strong, that if we have communion with Christ, we are written in the book of life. And he gave us this certain communion with himself, when he testified by the preaching of the gospel, that he was given to us by the Father, to be ours with all his benefits. We are said to put him on, and to grow up into him, that we may live because he lives. This doctrine is often repeated. “God spared not his only begotten Son, that whosoever believeth in him should not perish.” “He that believeth on him, is passed from death unto life.” In which sense he calls himself “The bread of life, he that eateth which, shall live for ever.” He, I say, is our witness, that all who receive him by faith shall be considered as the children of his heavenly Father. If we desire any thing more than being numbered among the sons and heirs of God, we must rise above Christ. If this is our highest limit, what folly do we betray in seeking out of him, that which we have already obtained in him, and which can never be found any where else! Besides, as he is the Father’s eternal Wisdom, immutable Truth, and determined Counsel, we have no reason to fear the least variation in the declarations of his word from that will of the Father, which is the object of our inquiry; indeed, he faithfully reveals it to us, as it has been from the beginning, and will ever continue to be. This doctrine ought to have a practical influence on our prayers. For though faith in election animates us to call upon God, yet it would be preposterous to obtrude it upon him when we pray, or to stipulate this condition—O Lord, if I am elected, hear me; since it is his pleasure that we should be satisfied with his promises, and make no further inquiries whether he will be propitious to our prayers. This prudence will extricate us from many snares, if we know how to make a right use of what has been rightly written; but we must not inconsiderately apply to various purposes, what ought to be restricted to the object particularly designed.

VI. Kwa ajili ya kuimarisha ujasiri wetu, pia kuna uthibitisho mwingine wa uteule, ambao, tumesema, umeunganishwa na wito wetu. Kwa maana wale ambao Kristo anawaangaza kwa ujuzi wa jina lake, na kuwaingiza katika kifua cha Kanisa lake, inasemwa kwamba anawapokea katika utunzaji wake na ulinzi. Na wote anaowapokea inasemwa kwamba wamekabidhiwa na kuaminiwa kwake na Baba, ili wahifadhiwe hadi uzima wa milele. Tunatamani nini kwa ajili yetu wenyewe? Kristo anatangaza kwa sauti kuu kwamba wote ambao wokovu wao ulikusudiwa na Baba, alikuwa amekabidhiwa ulinzi wake. Kwa hiyo, tukitaka kuhakikisha kama Mungu anajali wokovu wetu, na tuulize kama ametukabidhi kwa Kristo, ambaye alimweka kuwa Mwokozi pekee wa watu wake wote. Sasa, tukiwa na shaka kama Kristo ametupokea katika utunzaji wake na ulinzi, anaondoa shaka hii, kwa kujitoa mwenyewe kwa uhuru kuwa Mchungaji wetu, na kutangaza kwamba tukisikia sauti yake, tutahesabiwa miongoni mwa kondoo zake. Kwa hiyo tunamkumbatia Kristo, anayetolewa kwetu kwa wema hivyo na kuja kutulaki; naye atatuhesabu na kondoo zake, na kutuhifadhi tumefungwa ndani ya zizi lake. Lakini bado tunahisi wasiwasi kwa hali yetu ya baadaye; kwa maana kama Paulo anavyotangaza kwamba “wale aliowachagua tangu asili, hao aliwaita pia,” ndivyo Kristo anatufahamisha kwamba “wengi wameitwa, bali wachache wateule.” Zaidi ya hayo, Paulo mwenyewe pia, mahali pengine, anaonya dhidi ya kutojali, akisema, “Basi yeye anayedhani kuwa amesimama, angalia asianguke.” Tena: “Je, wewe umepandikizwa miongoni mwa watu wa Mungu? Usijivune, bali ogopa. Mungu aweza kukukata tena, na kupandikiza wengine.” Mwishowe, uzoefu wenyewe unatufundisha kwamba wito na imani vina thamani ndogo, isipokuwa viambatane na kudumu, ambayo si fungu la wote. Lakini Kristo ametuokoa na wasiwasi huu, kwa maana ahadi hizi bila shaka zinahusu wakati ujao: “Wote anipao Baba watakuja kwangu; naye yeye ajaye kwangu sitamtupa nje kamwe. Na haya ndiyo mapenzi yake aliyenipeleka, ya kuwa katika wote alionipa nisimpotezee hata mmoja, bali nimfufue siku ya mwisho.” Tena: “Kondoo wangu waisikia sauti yangu, nami nawajua, nao wanifuata. Nami nawapa uzima wa milele, wala hawatapotea kamwe, wala hakuna mtu atakayewapokonya mkononi mwangu. Baba yangu, aliyenipa, ni mkuu kuliko wote; wala hakuna awezaye kuwapokonya mkononi mwa Baba yangu.” Zaidi ya hayo, anapotangaza, “Kila mmea ambao Baba yangu wa mbinguni hakuupanda utang’olewa,” anamaanisha kikamilifu, kinyume chake, kwamba wale walioota mizizi katika Mungu hawawezi kamwe kunyang’anywa wokovu kwa nguvu yoyote. Na hili linalingana na fungu lile la Yohana, “Kama wangalikuwa wa kwetu, bila shaka wangalikaa nasi.” Kutokana na hayo pia shangwe ile kuu ya Paulo, akipinga uzima na mauti, vitu vya sasa na vya baadaye; ambayo lazima ilijengwa juu ya karama ya kudumu. Wala hakuna shaka kwamba anatumia hisia hii kwa wateule wote. Mtume yule yule mahali pengine anasema, “Yeye aliyeanza kazi njema ndani yenu ataimaliza hata siku ya Yesu Kristo.” Hili pia lilimtegemeza Daudi imani yake ilipokuwa ikipungua: “Usiziache kazi za mikono yako mwenyewe.” Wala hakuna shaka kwamba Kristo anapowaombea wateule wote, anawaombea kama alivyomwombea Petro, ili imani yao isitindike kamwe. Kutokana na hayo tunahitimisha kwamba wako nje ya hatari yote ya kuanguka, kwa sababu maombezi ya Mwana wa Mungu kwa kudumu kwao katika utauwa hayajakataliwa. Kristo alikusudia tujifunze nini kutokana na hili, ila ujasiri katika usalama wetu wa daima, kwa kuwa tumeisha kuingizwa katika idadi ya watu wake?VI. For the establishment of our confidence, there is also another confirmation of election, which, we have said, is connected with our calling. For those whom Christ illuminates with the knowledge of his name, and introduces into the bosom of his Church, he is said to receive into his charge and protection. And all whom he receives are said to be committed and intrusted to him by the Father, to be kept to eternal life. What do we wish for ourselves? Christ loudly proclaims that all whose salvation was designed by the Father, had been delivered by him into his protection. If, therefore, we want to ascertain whether God is concerned for our salvation, let us inquire whether he has committed us to Christ, whom he constituted the only Saviour of all his people. Now, if we doubt whether Christ has received us into his charge and custody, he obviates this doubt, by freely offering himself as our Shepherd, and declaring that if we hear his voice, we shall be numbered among his sheep. We therefore embrace Christ, thus kindly offered to us and advancing to meet us; and he will number us with his sheep, and preserve us enclosed in his fold. But yet we feel anxiety for our future state; for as Paul declares that “whom he predestinated, them he also called,” so Christ informs us that “many are called, but few chosen.” Besides, Paul himself also, in another place, cautions against carelessness, saying, “Let him that thinketh he standeth, take heed lest he fall.” Again: “Art thou grafted among the people of God? Be not high-minded, but fear. God is able to cut thee off again, and graft in others.” Lastly, experience itself teaches us that vocation and faith are of little value, unless accompanied by perseverance, which is not the lot of all. But Christ has delivered us from this anxiety, for these promises undoubtedly belong to the future: “All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out. And this is the Father’s will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day.” Again: “My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father, which gave them me, is greater than all; and none is able to pluck them out of my Father’s hand.” Besides, when he declares, “Every plant which my heavenly Father hath not planted, shall be rooted up,” he fully implies on the contrary, that those who are rooted in God, can never by any violence be deprived of salvation. With this corresponds that passage of John, “If they had been of us, they would no doubt have continued with us.” Hence also that magnificent exultation of Paul, in defiance of life and death, of things present and future; which must necessarily have been founded in the gift of perseverance. Nor can it be doubted that he applies this sentiment to all the elect. The same apostle in another place says, “He which hath begun a good work in you, will perform it until the day of Jesus Christ.” This also supported David when his faith was failing: “Thou wilt not forsake the work of thine own hands.” Nor is it to be doubted, that when Christ intercedes for all the elect, he prays for them the same as for Peter, that their faith may never fail. Hence we conclude, that they are beyond all danger of falling away, because the intercessions of the Son of God for their perseverance in piety have not been rejected. What did Christ intend we should learn from this, but confidence in our perpetual security, since we have once been introduced into the number of his people?

VII. Lakini kila siku hutokea kwamba wale walioonekana kuwa wa Kristo, huanguka mbali naye tena, na kuzama katika uharibifu. Hata mahali pale pale anapothibitisha kwamba hakuna apotezwaye wa wale aliopewa na Baba, anamtenga mwana wa upotevu. Hili ni kweli; lakini ni hakika vilevile kwamba watu kama hao hawakuambatana na Kristo kamwe kwa ujasiri ule wa moyo, ambao, tunasema, hutupa uhakika wa uteule wetu. “Walitoka kwetu,” asema Yohana, “lakini hawakuwa wa kwetu; kwa maana kama wangalikuwa wa kwetu, bila shaka wangalikaa nasi.” Sibishani kuhusu wao kuwa na ishara za wito zinazofanana na za wateule; lakini niko mbali na kukubali kwamba wana uhakika ule wa kweli wa uteule ninaowaagiza waumini kuutafuta kutoka kwa neno la injili. Kwa hiyo, mifano kama hiyo isituondoe katika kutegemea kwa utulivu ahadi ya Bwana wetu, anapotangaza kwamba wote wanaompokea kwa imani walipewa na Baba, na kwamba kwa kuwa yeye ni Mlinzi wao na Mchungaji wao, hata mmoja wao hatapotea. Juu ya Yuda tutasema baadaye. Paulo anawakatisha tamaa Wakristo, si kutoka usalama wote, bali kutoka usalama wa uvivu, wa kutokuwa macho, wa kimwili, ambao unaambatana na kiburi, majivuno, na dharau kwa wengine, unazima unyenyekevu na heshima ya Mungu, na kuzaa kusahau fadhili zilizopokelewa. Kwa maana anawahutubia Mataifa, akiwafundisha kwamba Wayahudi hawapaswi kutukanwa kwa kiburi na bila utu kwa sababu walikataliwa, na Mataifa wakawekwa mahali pao. Anasisitiza pia hofu; si hofu ile inayozaa kutisha na kutokuwa na uhakika, bali ile inayofundisha kustaajabu kwa unyenyekevu neema ya Mungu, bila kupunguza ujasiri ndani yake hata kidogo; kama ilivyoonekana mahali pengine. Zaidi ya hayo, hawahutubii watu mmoja mmoja, bali makundi mahususi kwa jumla. Kwa maana kama vile Kanisa lilivyogawanyika katika makundi mawili, na wivu ukazaa mgawanyiko, Paulo anawaonya Mataifa kwamba kuwekwa kwao mahali pa watu watakatifu na wa pekee kunapaswa kuwa kichocheo cha hofu na unyenyekevu. Hata hivyo, wapo miongoni mwao watu wengi wenye makelele, ambao majivuno yao matupu yalihitaji kuzuiwa. Lakini tumekwisha kuona kwamba tumaini letu linaenea kwenye wakati ujao, hata zaidi ya kaburi, na kwamba hakuna kitu kinachopingana zaidi na asili yake kuliko mashaka kuhusu hatima yetu ya mwisho.VII. But it daily happens, that they who appeared to belong to Christ, fall away from him again, and sink into ruin. Even in that very place, where he asserts that none perish of those who were given to him by the Father, he excepts the son of perdition. This is true; but it is equally certain, that such persons never adhered to Christ with that confidence of heart which, we say, gives us an assurance of our election. “They went out from us,” says John, “but they were not of us; for if they had been of us, they would no doubt have continued with us.” I dispute not their having similar signs of calling with the elect; but I am far from admitting them to possess that certain assurance of election which I enjoin believers to seek from the word of the gospel. Wherefore, let not such examples move us from a tranquil reliance on our Lord’s promise, where he declares, that all who receive him by faith were given him by the Father, and that since he is their Guardian and Shepherd, not one of them shall perish. Of Judas we shall speak afterwards. Paul is dissuading Christians, not from all security, but from supine, unguarded, carnal security, which is attended with pride, arrogance, and contempt of others, extinguishes humility and reverence of God, and produces forgetfulness of favours received. For he is addressing Gentiles, teaching them that the Jews should not be proudly and inhumanly insulted because they had been rejected, and the Gentiles substituted in their place. He also inculcates fear; not such a fear as produces terror and uncertainty, but such as teaches humble admiration of the grace of God, without any diminution of confidence in it; as has been elsewhere observed. Besides, he is not addressing individuals, but distinct parties generally. For as the Church was divided into two parties, and emulation gave birth to dissension, Paul admonishes the Gentiles, that their substitution in the place of the holy and peculiar people ought to be a motive to fear and modesty. There were, however, many clamorous people among them, whose empty boasting it was necessary to restrain. But we have already seen that our hope extends into futurity, even beyond the grave, and that nothing is more contrary to its nature than doubts respecting our final destiny.

[…] (Sehemu za VIII–XVII zimeachwa.)[…] (Sections VIII–XVII omitted.)

Kitabu cha III. Sura ya XXV. Ufufuo wa Mwisho.Book III. Chapter XXV. The Final Resurrection.

Ingawa Kristo, Jua la Haki, baada ya “kuibatilisha mauti,” anatangazwa na Paulo kuwa “alidhihirisha uzima na kutokuharibika kwa njia ya Injili,” akiangaza juu yetu “kwa njia ya injili,” ambako kwa hiyo tunaposema kuamini, tunasemwa kuwa “tumepita kutoka mauti kuingia uzimani,” “si wageni tena wala wapitaji, bali raia wenzao na watakatifu, na watu wa nyumbani mwa Mungu,” ambaye “alituketisha pamoja naye katika makao ya mbinguni” pamoja na Mwanawe wa pekee, ili kusiwe na upungufu wowote katika furaha yetu kamilifu,—hata hivyo, tusije tukaona ni mzigo kuendelea kuzoezwa kwa vita vikali, kana kwamba hatupati faida yoyote kutokana na ushindi uliopatikana na Kristo, ni lazima tukumbuke yaliyosemwa mahali pengine juu ya asili ya tumaini. Kwa maana “kwa kuwa tunatumaini kile tusichokiona,” na, kulingana na andiko jingine, “imani ni bayana ya mambo yasiyoonekana;” maadamu tumefungiwa katika gereza la mwili, “tuko mbali na Bwana.” Kwa hiyo mtume yule yule anasema, “Maana mmekufa, na uzima wenu umefichwa pamoja na Kristo katika Mungu;” na “Kristo, aliye uzima wetu, atakapofunuliwa, ndipo ninyi nanyi mtakapofunuliwa pamoja naye katika utukufu.” Hii, basi, ndiyo hali yetu, “kwamba tuishi kwa kiasi na kwa haki na kwa utauwa katika ulimwengu huu wa sasa, tukilitazamia tumaini lile lenye heri, na kuonekana kwake Mungu mkuu na Mwokozi wetu Yesu Kristo.” Hapa tunahitaji subira zaidi ya kawaida, tusije tukachoka, tukarudi nyuma, au kuuacha mahali tulipopangiwa. Yote ambayo yamekwisha kusemwa hadi sasa kuhusu wokovu wetu, kwa hiyo, yanahitaji akili zilizoinuliwa kuelekea mbinguni, ili, kulingana na pendekezo la Petro, tumpende Kristo, ambaye hatujamwona, na, tukimwamini, “tufurahi furaha isiyoneneka, ya utukufu,” hata tutakapopokea “mwisho wa imani yetu.” Kwa sababu hiyo, Paulo anaonyesha imani na tumaini la waumini kuwa linahusu “tumaini lililowekwa akiba kwenu mbinguni.” Tunapotazama mbinguni hivi, macho yetu yakiwa yamemkaza Kristo, na hakuna kinachoyazuia duniani yasitupeleke mbele kuelekea heri iliyoahidiwa, tunaona kutimia kwa usemi ule, “Hazina yako ilipo, ndipo utakapokuwa na moyo wako pia.” Kwa hiyo imani ni haba sana duniani; kwa sababu kwa uvivu wetu hakuna kitu kigumu zaidi kuliko kupanda kupitia vikwazo visivyohesabika, “nikiendelea mbele kuelekea mede, ili nipate tuzo ya mwito wa juu.” Kwa kurundikana kwa taabu ambazo kwa kawaida hutuelemea, huongezwa dhihaka za watu wasiomcha Mungu, ambazo kwazo usahili wetu hushambuliwa; huku, tukiacha kwa hiari mivuto ya faida au furaha ya sasa, tunaonekana kufuata furaha, iliyofichwa machoni petu, kama kivuli kinachotukwepa daima tunapojaribu kukishika. Kwa ufupi, juu na chini, mbele na nyuma, tumezingirwa na majaribu makali, ambayo akili zetu zingekuwa zimeshindwa kuyastahimili zamani, kama zisingekuwa zimetengwa na mambo ya kidunia, na kuambatanishwa na uzima wa mbinguni, ulio mbali kwa dhahiri. Yeye peke yake, kwa hiyo, ndiye aliyepiga hatua thabiti katika injili ambaye amezoea kutafakari daima ufufuo wenye baraka.Though Christ, the Sun of Righteousness, after having “abolished death,” is declared by Paul to have “brought life and immortality to light,” shining upon us “through the gospel,” whence also in believing we are said to have “passed from death unto life,” being “no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God,” who “hath made us sit together in heavenly places” with his only begotten Son, that nothing may be wanting to our complete felicity,—yet, lest we should find it grievous to be still exercised with a severe warfare, as though we derived no benefit from the victory gained by Christ, we must remember what is stated in another place concerning the nature of hope. For “since we hope for that we see not,” and, according to another text, “faith is the evidence of things not seen;” as long as we are confined in the prison of the flesh, “we are absent from the Lord.” Wherefore the same apostle says, “Ye are dead, and your life is hid with Christ in God;” and “when Christ, who is our life, shall appear, then shall ye also appear with him in glory.” This, then, is our condition, “that we should live soberly, righteously, and godly, in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Here we have need of more than common patience, lest, being wearied, we pursue a retrograde course, or desert the station assigned us. All that has hitherto been stated, therefore, concerning our salvation, requires minds elevated towards heaven, that, according to the suggestion of Peter, we may love Christ, whom we have not seen, and, believing in him, may “rejoice with joy unspeakable and full of glory,” till we receive “the end of our faith.” For which reason, Paul represents the faith and hope of believers as having respect to “the hope that is laid up in heaven.” When we are thus looking towards heaven, with our eyes fixed upon Christ, and nothing detains them on earth from carrying us forward to the promised blessedness, we realize the fulfilment of that declaration, “Where your treasure is, there will your heart be also.” Hence it is, that faith is so scarce in the world; because to our sluggishness nothing is more difficult than to ascend through innumerable obstacles, “pressing toward the mark, for the prize of the high calling.” To the accumulation of miseries which generally oppress us, are added the mockeries of the profane, with which our simplicity is assailed; while voluntarily renouncing the allurements of present advantage or pleasure, we seem to pursue happiness, which is concealed from our view, like a shadow that continually eludes our grasp. In a word, above and below, before and behind, we are beset by violent temptations, which our minds would long ago have been incapable of sustaining, if they had not been detached from terrestrial things, and attached to the heavenly life, which is apparently at a remote distance. He alone, therefore, has made a solid proficiency in the gospel who has been accustomed to continual meditation on the blessed resurrection.

II. Wema mkuu zaidi ulikuwa mada ya mabishano ya wasiwasi, na hata ugomvi, miongoni mwa wanafalsafa wa kale; hata hivyo hakuna hata mmoja wao, ila Plato, aliyekiri kwamba wema mkuu wa mwanadamu uko katika muungano wake na Mungu. Lakini kuhusu asili ya muungano huu hakuwa na wazo hata kidogo kabisa; wala si ajabu, kwa maana hakujua kabisa kifungo chake kitakatifu. Tunajua ni nini furaha ya pekee na kamili hata katika safari hii ya kidunia; lakini kila siku inawasha mioyo yetu kwa tamaa zinazoongezeka kuelekea hiyo, mpaka tutakaposhiba kwa kuifurahia kikamilifu. Kwa hiyo nimeona kwamba faida ya baraka za Kristo inafurahiwa tu na wale wanaoinua akili zao kwenye ufufuo. Hivyo Paulo pia anaweka mbele ya waumini lengo hili, ambalo anatuambia anaelekeza jitihada zake zote kwalo, akisahau kila kitu kingine, “ili nipate kwa njia yo yote kuufikia.” Na inatupasa kuendelea mbele kuelekea hatua hiyo hiyo kwa bidii kubwa zaidi, tusije, ulimwengu huu ukiteka uangalifu wetu, tukaadhibiwa vikali kwa uvivu wetu. Kwa hiyo anaonyesha waumini kwa alama hii, “Uraia wetu uko mbinguni, tunakotazamia Mwokozi.” Na ili akili zao zisilegee katika mwendo huu, anawaunganisha na viumbe vyote kama wenzi wao. Kwa maana kwa kuwa uharibifu na ubaya vinaonekana kila upande, anatuambia kwamba vitu vyote mbinguni na duniani vinaelekea kufanywa upya. Kwa maana kuanguka kwa Adamu kulivuruga utaratibu kamili wa maumbile, utumwa ambao viumbe vimewekwa chini yake kwa dhambi ya mwanadamu ni mzito na wa mzigo kwao; si kwamba wamejaliwa akili yoyote, bali kwa sababu wanatamani kwa asili hali ya ukamilifu ambayo walianguka kutoka kwake. Paulo, kwa hiyo, anawahusisha na kuugua na maumivu ya kuzaa, ili sisi tuliopokea malimbuko ya Roho tuone aibu kubaki katika uharibifu wetu, na kutofuata angalau mfano wa vitu visivyo na uhai vinavyobeba adhabu ya dhambi ya wengine. Lakini kama kichocheo chenye nguvu zaidi bado kwetu, anaita kuja kwa Kristo mara ya pili “ukombozi wetu.” Ni kweli, kwa hakika, kwamba sehemu zote za ukombozi wetu zimekwisha kukamilika; lakini kwa sababu “Kristo alitolewa mara moja ili azichukue dhambi za watu wengi, atatokea mara ya pili, pasipo dhambi, kwa wokovu.” Maafa yoyote yanayotuelemea, ukombozi huu unapaswa kututegemeza hata ukamilisho wake kamili.II. The supreme good was a subject of anxious dispute, and even contention, among the ancient philosophers; yet none of them, except Plato, acknowledged the chief good of man to consist in his union with God. But of the nature of this union he had not even the smallest idea; and no wonder, for he was totally uninformed respecting the sacred bond of it. We know what is the only and perfect happiness even in this earthly pilgrimage; but it daily inflames our hearts with increasing desires after it, till we shall be satisfied with its full fruition. Therefore I have observed that the advantage of Christ’s benefits is solely enjoyed by those who elevate their minds to the resurrection. Thus Paul also sets before believers this object, towards which he tells us he directs all his own efforts, forgetting every thing else, “if by any means he may attain unto it.” And it behoves us to press forward to the same point with the greater alacrity, lest, if this world engross our attention, we should be grievously punished for our sloth. He therefore characterizes believers by this mark, “Our conversation is in heaven, from whence also we look for the Saviour.” And that their minds may not flag in this course, he associates with them all creatures as their companions. For as ruin and deformity are visible on every side, he tells us that all things in heaven and earth are tending to renovation. For the fall of Adam having deranged the perfect order of nature, the bondage to which the creatures have been subjected by the sin of man is grievous and burdensome to them; not that they are endued with any intelligence, but because they naturally aspire to the state of perfection from which they have fallen. Paul therefore attributes to them groaning and travailing pains, that we who have received the first-fruits of the Spirit may be ashamed of remaining in our corruption, and not imitating at least the inanimate elements which bear the punishment of the sin of others. But as a still stronger stimulus to us, he calls the second advent of Christ “our redemption.” It is true, indeed, that all the parts of our redemption are already completed; but because “Christ was once offered to bear the sins of many, he shall appear the second time without sin unto salvation.” Whatever calamities oppress us, this redemption should support us even till its full consummation.

III. Umuhimu wa lengo na uchochee mwendo wetu. Paulo anabisha kwa haki kwamba “kama kufufuka kwa wafu hakuko,” injili yote ni ya bure na ya udanganyifu; kwa maana tungekuwa “wenye huzuni kuliko watu wote,” tukiwa wazi kwa chuki na lawama za wanadamu, “tukiwa katika hatari kila saa,” na hata kama kondoo wanaokusudiwa kuchinjwa; na kwa hiyo mamlaka yake ingeanguka chini si kwa jambo moja tu, bali katika kila kitu kilichomo kinachohusu kufanywa wana na kutimizwa kwa wokovu wetu. Kwa mada hii, iliyo muhimu kuliko zote, tutoe uangalifu usiochoshwa na urefu wa wakati. Kwa mtazamo huu nimeahirisha yale nitakayosema juu yake kwa ufupi hadi mahali hapa, ili msomaji, baada ya kumpokea Kristo kuwa Mwanzilishi wa wokovu kamili, ajifunze kupaa juu zaidi, na ajue kwamba amevikwa utukufu wa mbinguni na kutokufa, ili mwili wote ufanane na Kichwa; kama katika nafsi yake Roho Mtakatifu mara nyingi anatoa mfano wa ufufuo. Ni jambo gumu kuaminiwa, kwamba miili, baada ya kuliwa na uharibifu, itafufuliwa tena mwishowe, kwa wakati ulioamriwa. Kwa hiyo, ingawa wanafalsafa wengi walithibitisha kutokufa kwa roho, ufufuo wa mwili ulikubaliwa na wachache. Na ingawa hili halitoi udhuru, hata hivyo linatuonya kwamba kweli hii ni ngumu mno kupata kibali cha akili ya mwanadamu. Ili kuwezesha imani kuushinda kikwazo kikubwa hivyo, Maandiko yanatupatia misaada miwili: mmoja unakaa katika mfano wa Kristo, mwingine katika uweza wote wa Mungu. Sasa, kila ufufuo unapotajwa, na tuweke mbele yetu sura ya Kristo, ambaye, katika asili yetu aliyoichukua, alimaliza mwendo wake katika maisha haya ya kufa kwa namna kwamba, sasa akiwa amepata kutokufa, yeye ni dhamana kwetu ya ufufuo ujao. Kwa maana katika mateso yanayotupata, “twachukua mwilini kufa kwake Yesu Bwana, ili uzima wa Yesu nao udhihirishwe mwilini mwetu.” Na kumtenga naye kutoka kwetu si halali, wala hakika haiwezekani, bila kumpasua vipande vipande. Kutokana na hayo hoja ya Paulo: “Kama kufufuka kwa wafu hakuko, basi Kristo naye hakufufuka;” kwa maana anachukua hili kama kanuni inayokubalika, kwamba Kristo hakuanguka chini ya uwezo wa mauti, wala hakuishinda katika ufufuo wake, kwa ajili yake mwenyewe kama mtu binafsi; bali kwamba yote haya yalikuwa mwanzo katika Kichwa wa kile kinachopaswa kutimizwa katika viungo vyote, kulingana na mpangilio na daraja la kila mmoja. Kwa maana haingefaa, kwa kweli, wao kuwa sawa naye kwa kila hali. Inasemwa katika Zaburi, “Wala hutamwacha Mtakatifu wako aone uharibifu.” Ingawa sehemu ya matumaini haya ni yetu, kulingana na kipimo tulichopewa, hata hivyo ukamilisho kamili umeonekana katika Kristo peke yake, ambaye mwili wake ulirejeshwa kwake mzima, bila uharibifu wowote. Sasa ili tusiwe na shaka ya ushirika wetu na Kristo katika ufufuo wake wenye baraka, na turidhike na dhamana hii, Paulo anathibitisha waziwazi kwamba kusudi la kuketi kwake mbinguni, na kuja kwake kama Hakimu siku ya mwisho, ni “kuubadilisha mwili wetu wa unyonge, upate kufanana na mwili wa utukufu wake.” Mahali pengine pia, anaonyesha kwamba Mungu alimfufua Mwanawe kutoka kwa wafu, si ili kuonyesha kielelezo kimoja tu cha uweza wake, bali kutumia kwa waumini nguvu ile ile ya Roho wake, ambaye kwa hiyo anamwita “uzima wetu” anapokaa ndani yetu, kwa sababu alitolewa kwa kusudi hili hasa, “ili kuhuisha miili yetu ya kufa.” Ninagusa tu kwa ufupi mambo ambayo yangeweza kujadiliwa kwa upana zaidi, na yanastahili uzuri zaidi wa mtindo; lakini nina tumaini msomaji mcha Mungu atapata katika nafasi ndogo mada ya kutosha kwa ajili ya kujenga imani yake. Kristo, kwa hiyo, alifufuka, ili tuwe wenzi wa uzima wake ujao. Alifufuliwa na Baba, kwa kuwa alikuwa Kichwa cha kanisa, ambalo hamruhusu kutenganishwa nalo. Alifufuliwa kwa nguvu ya Roho, ambaye anapewa sisi pia kwa kusudi la kutuhuisha. Kwa ufupi, alifufuliwa ili awe “ufufuo na uzima.” Lakini kama tulivyoona kwamba kioo hiki kinatuonyesha sura hai ya ufufuo wetu, ndivyo kitakavyotoa msingi imara kwa akili zetu kupumzika juu yake, mradi hatuchoshwi wala hatusumbuliwi na kuchelewa kwa muda mrefu; kwa sababu si juu yetu kupima nyakati kwa mwelekeo wetu wenyewe, bali kungoja kwa subira kuimarishwa kwa ufalme wake na Mungu kwa wakati wake aliouamuru. Kwa kusudi hili ni usemi wa Paulo, “Kristo malimbuko; baadaye walio wa Kristo, wakati wa kuja kwake.” Lakini ili kusiwe na shaka yoyote juu ya ufufuo wa Kristo, ambao ufufuo wetu sote umejengwa juu yake, tunaona kwa njia ngapi na mbalimbali amefanya ushuhuda wake utolewe kwetu. Wadharau watacheka historia iliyosimuliwa na waandishi wa Injili, kama dhihaka ya kitoto. Kwa maana uzito gani, wanauliza, uko katika ujumbe uliotolewa na wanawake fulani walioogopa, na baadaye kuthibitishwa na wanafunzi waliokaribia kufa kwa hofu? Kwa nini Kristo hasimamishi badala yake ishara za fahari za ushindi wake katikati ya hekalu na maeneo ya umma? Kwa nini haingii kwa kutisha mbele ya Pilato? Kwa nini hajithibitishi kuwa yu hai tena, kwa makuhani na wakaaji wote wa Yerusalemu? Watu wasiomcha Mungu hawataamini kwa shida watu aliowachagua kuwa mashahidi wenye uwezo. Ninajibu, licha ya unyonge wa kudharauliwa unaoonekana katika mwanzo huu, hata hivyo yote haya yaliongozwa na majaliwa ya ajabu ya Mungu, kwamba wale ambao hivi karibuni walikuwa wamekata tamaa kwa woga, walikimbizwa kaburini, kwa sehemu kwa upendo kwa Kristo na bidii ya utauwa, kwa sehemu kwa kutoamini kwao wenyewe, si tu kuwa mashahidi wa macho wa jambo hilo, bali kusikia kutoka kwa malaika yale yale waliyoyaona kwa macho yao. Tunawezaje kutilia shaka mamlaka ya wale waliofikiri kwamba waliyoyasikia kutoka kwa wanawake ni “mambo ya uzushi,” mpaka walipokuwa na jambo hilo wazi mbele yao? Kuhusu watu kwa ujumla, na liwali mwenyewe, si ajabu kwamba baada ya kusadikishwa kwa kutosha waliyokuwa nayo, walinyimwa kumwona Kristo, au uthibitisho mwingine wowote. Kaburi limetiwa muhuri, ulinzi umewekwa, mwili haukupatikana siku ya tatu. Askari, waliorubuniwa kwa hongo, wanaeneza uvumi kwamba aliibwa na wanafunzi wake; kana kwamba walikuwa na uwezo wa kukusanya kikosi kikali, au walikuwa wamepewa silaha, au hata walikuwa wamezoea tukio la ujasiri hivyo. Lakini kama askari hawakuwa na ujasiri wa kutosha kuwarudisha, kwa nini hawakuwafuatia, ili kwa msaada wa watu wakamate baadhi yao? Ukweli ni, kwa hiyo, kwamba Pilato kwa bidii yake alishuhudia ufufuo wa Kristo; na walinzi waliowekwa kaburini, ama kwa kimya chao au kwa uongo wao, walikuwa kwa hakika wajumbe wengi wa kutangaza jambo hilo hilo. Wakati huo huo, sauti ya malaika ilitangaza kwa sauti kuu, “Hayuko hapa, amefufuka.” Mng’ao wao wa mbinguni ulionyesha waziwazi kuwa ni malaika, na si watu. Baada ya hayo, kama kulikuwa na shaka yoyote iliyobaki, iliondolewa na Kristo mwenyewe. Zaidi ya mara moja, wanafunzi wake walimwona, na hata kumgusa na kumshika; na kutoamini kwao kumechangia sana katika kuthibitisha imani yetu. Alizungumza miongoni mwao juu ya siri za ufalme wa Mungu, na mwishowe wakamwona akipaa mbinguni. Wala tamasha hili halikuonyeshwa kwa mitume kumi na mmoja tu, bali “alionekana na ndugu zaidi ya mia tano kwa mara moja.” Kwa kumtuma Roho Mtakatifu alitoa uthibitisho usiokanushika, si wa uhai wake tu, bali pia wa enzi kuu yake ya utawala; kulingana na utabiri wake, “Yawafaa ninyi mimi kwenda zangu; maana nisipokwenda, huyo Msaidizi hatakuja kwenu; lakini nikienda, nitampeleka kwenu.” Paulo, njiani kwenda Dameski, hakuangushwa chini kwa ushawishi wa mtu aliyekufa, bali alihisi kwamba yule aliyekuwa akimpinga alikuwa amejihami kwa uweza mkuu. Alimtokea Stefano kwa sababu nyingine—kushinda hofu ya kifo kwa uhakika wa uzima. Kukataa kuamini ushuhuda mwingi na wa kweli hivyo si kutokuwa na imani, bali ni ukaidi potovu na usio na busara.III. Let the importance of the object sharpen our pursuit. Paul justly argues, that “if there be no resurrection of the dead,” the whole gospel is vain and fallacious; for we should be “of all men the most miserable,” being exposed to the hatred and reproaches of mankind, “standing in jeopardy every hour,” and being even like sheep destined to the slaughter; and therefore its authority would fall to the ground not in one point only, but in every thing it contains relating to adoption and the accomplishment of our salvation. To this subject, the most important of all, let us give an attention never to be wearied by length of time. With this view I have deferred what I shall briefly say of it to this place, that the reader, after receiving Christ as the Author of complete salvation, may learn to soar higher, and may know that he is invested with heavenly glory and immortality, in order that the whole body may be conformed to the Head; as in his person the Holy Spirit frequently gives an example of the resurrection. It is a thing difficult to be believed, that bodies, after having been consumed by corruption, shall at length, at the appointed time, be raised again. Therefore, while many of the philosophers asserted the immortality of the soul, the resurrection of the body was admitted by few. And though this furnishes no excuse, yet it admonishes us that this truth is too difficult to command the assent of the human mind. To enable faith to surmount so great an obstacle, the Scripture supplies us with two assistances: one consists in the similitude of Christ, the other in the omnipotence of God. Now, whenever the resurrection is mentioned, let us set before us the image of Christ, who, in our nature, which he assumed, finished his course in this mortal life in such a manner, that, having now obtained immortality, he is the pledge of future resurrection to us. For in the afflictions that befall us, “we bear about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.” And to separate him from us, is not lawful, nor indeed possible, without rending him asunder. Hence the reasoning of Paul: “If there be no resurrection of the dead, then is Christ not risen;” for he assumes this as an acknowledged principle, that Christ neither fell under the power of death, nor triumphed over it in his resurrection, for himself as a private individual; but that all this was a commencement in the Head of what must be fulfilled in all the members, according to every one’s order and degree. For it would not be right, indeed, for them to be in all respects equal to him. It is said in the Psalms, “Thou wilt not suffer thine Holy One to see corruption.” Though a portion of this confidence belongs to us, according to the measure bestowed upon us, yet the perfect accomplishment has been seen in Christ alone, who had his body restored to him entire, free from all corruption. Now that we may have no doubt of our fellowship with Christ in his blessed resurrection, and may be satisfied with this pledge, Paul expressly affirms that the design of his session in heaven, and his advent in the character of Judge at the last day, is to “change our vile body, that it may be fashioned like unto his glorious body.” In another place also, he shows that God raised his Son from the dead, not in order to display a single specimen of his power, but to exert on believers the same energy of his Spirit, whom he therefore calls “our life” while he dwells in us, because he was given for this very purpose, “to quicken our mortal bodies.” I am but briefly glancing at things which would admit of a fuller discussion, and are deserving of more elegance of style; but I trust the pious reader will find in a small compass sufficient matter for the edification of his faith. Christ, therefore, rose again, that we might be the companions of his future life. He was raised by the Father, inasmuch as he was the Head of the church, from which he does not suffer him to be separated. He was raised by the power of the Spirit, who is given to us also for the purpose of quickening us. In a word, he was raised that he might be “the resurrection and the life.” But as we have observed that this mirror exhibits to us a lively image of our resurrection, so it will furnish a firm foundation for our minds to rest upon, provided we are not wearied or disturbed by the long delay; because it is not ours to measure the moments of time by our own inclination, but to wait patiently for God’s establishment of his kingdom in his own appointed time. To this purpose is the expression of Paul, “Christ the first-fruits, afterward they that are Christ’s at his coming.” But that no doubt might be entertained of the resurrection of Christ, on which the resurrection of us all is founded, we see in how many and various ways he has caused it to be attested to us. Scorners will ridicule the history narrated by the evangelists, as a childish mockery. For what weight, they ask, is there in the message brought by some women in a fright, and afterwards confirmed by the disciples half dead with fear? Why does not Christ rather set up the splendid trophies of his victory in the midst of the temple and the public places? Why does he not make a formidable entrance into the presence of Pilate? Why does he not prove himself to be again alive, to the priests and all the inhabitants of Jerusalem? Profane men will scarcely believe the persons selected by him to be competent witnesses. I reply, notwithstanding the contemptible weakness evident in these beginnings, yet all this was conducted by the admirable providence of God, that they who were lately dispirited with fear, were hurried away to the sepulchre, partly by love to Christ and pious zeal, partly by their own unbelief, not only to be eye-witnesses of the fact, but to hear from the angels the same as they saw with their eyes. How can we suspect the authority of those who considered what they heard from the women “as idle tales,” till they had the fact clearly before them? As to the people at large, and the governor himself, it is no wonder that after the ample conviction they had, they were denied a sight of Christ, or any other proofs. The sepulchre is sealed, a watch is set, the body is not found on the third day. The soldiers, corrupted by bribes, circulate a rumour that he was stolen away by his disciples; as if they had power to collect a strong force, or were furnished with arms, or were even accustomed to such a daring exploit. But if the soldiers had not courage enough to repulse them, why did they not pursue them, that with the assistance of the people they might seize some of them? The truth is, therefore, that Pilate by his zeal attested the resurrection of Christ; and the guards who were placed at the sepulchre, either by their silence or by their falsehood, were in reality so many heralds to publish the same fact. In the mean time, the voice of the angels loudly proclaimed, “He is not here, but is risen.” Their celestial splendour evidently showed them to be angels, and not men. After this, if there was any doubt still remaining, it was removed by Christ himself. More than once, his disciples saw, and even felt and handled him; and their unbelief has eminently contributed to the confirmation of our faith. He discoursed among them concerning the mysteries of the kingdom of God, and at length they saw him ascend to heaven. Nor was this spectacle exhibited only to the eleven apostles, but “he was seen of above five hundred brethren at once.” By the mission of the Holy Spirit he gave an undeniable proof, not only of his life, but also of his sovereign dominion; according to his prediction, “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” Paul, in his way to Damascus, was not prostrated to the ground by the influence of a dead man, but felt that the person whom he was opposing was armed with supreme power. He appeared to Stephen for another reason—to overcome the fear of death by an assurance of life. To refuse credit to testimonies so numerous and authentic, is not diffidence, but perverse and unreasonable obstinacy.

[…] (Sehemu za IV–IX zimeachwa.)[…] (Sections IV–IX omitted.)

X. Lakini, kwa kuwa unabii wa “mauti kumezwa kwa ushindi” utatimizwa kikamilifu wakati huo, na si kabla,—na tutafakari daima furaha ya milele kama mwisho wa ufufuo; ambayo ubora wake, kama kila kitu kilichoweza kusemwa kingesemwa na ndimi zote za wanadamu, hata hivyo sehemu ndogo kabisa yake hazingeweza kutajwa. Kwa maana ingawa tunafahamishwa wazi kwamba ufalme wa Mungu umejaa nuru, furaha, heri, na utukufu, hata hivyo yote yanayotajwa yanabaki juu sana ya ufahamu wetu, na kufunikwa, kama ilivyo, kwa giza la mafumbo, mpaka kufika kwa siku ile, atakapotuonyesha utukufu wake uso kwa uso. “Sasa tu wana wa Mungu, (asema Yohana,) wala bado haijadhihirika tutakavyokuwa; lakini twajua ya kuwa atakapofunuliwa, tutafanana naye; kwa maana tutamwona kama alivyo.” Kwa hiyo manabii, kwa kuwa hawakuweza kuelezea heri hiyo ya kiroho kwa maneno yoyote yanayoonyesha asili yake ya juu, kwa jumla waliionyesha kwa sura za kimwili. Hata hivyo, kwa kuwa kila ishara ya furaha hiyo lazima iwashe ndani yetu shauku ya tamaa, na tukae hasa juu ya tafakari hii—Ikiwa Mungu, kama chemchemi isiyoisha, ana ndani yake utimilifu wa baraka zote, hakuna kitu zaidi yake kinachoweza kutamaniwa kamwe na wale wanaotamani wema mkuu, na ukamilifu wa furaha. Hili tunafundishwa katika mafungu mbalimbali ya Maandiko. “Abramu,” asema Mungu, “mimi ni ngao yako, na thawabu yako, iliyo kuu sana.” Daudi anakubaliana na hili: “Bwana ndiye fungu la urithi wangu; kamba zimeniangukia mahali penye kupendeza.” Tena: “Nitauona uso wako; nitashiba.” Petro anatangaza kwamba waumini wameitwa, “mpate kuwa washirika wa tabia ya Kimungu.” Hili litakuwaje? Kwa sababu “atatukuzwa katika watakatifu wake, na kustaajabiwa katika wote waaminio.” Ikiwa Bwana atawafanya wateule washiriki wa utukufu wake, nguvu zake, na haki yake, na hata atajitoa mwenyewe kwao ili afurahiwe, na, kilicho bora kuliko hiki, awe kwa maana fulani mmoja nao,—tukumbuke kwamba katika kibali hiki kila aina ya furaha imejumuishwa. Na baada ya kufanya maendeleo makubwa katika tafakari hii, bado tunaweza kukiri kwamba mawazo ya akili zetu ni ya chini sana, ikilinganishwa na ukuu wa fumbo hili. Kiasi, kwa hiyo, ni cha lazima zaidi kwetu juu ya mada hii, tusije, tukisahau uwezo wetu mdogo, tukapaa kwa ujasiri kwenye kimo cha juu mno, na kuzidiwa na mng’ao wa utukufu wa mbinguni. Tunaona pia jinsi tunavyosukumwa na tamaa kupita kiasi ya kujua zaidi ya inavyofaa; ambayo huzaa maswali ya aina mbalimbali, ya kipuuzi na ya hatari. Ninaita ya kipuuzi yale ambayo hakuna faida inayoweza kupatikana kutoka kwayo. Lakini yale ya daraja la pili ni mabaya zaidi, yakiwahusisha wanayoyaendekeza katika uvumi wenye madhara, na kwa hiyo ninayaita ya hatari. Yale yanayofundishwa katika Maandiko, tunapaswa kuyapokea bila mabishano yoyote; kwamba kama Mungu, katika kugawa karama zake kwa watakatifu katika ulimwengu huu, hawaangazii wote kwa usawa, vivyo hivyo mbinguni, ambapo Mungu atazitia taji karama hizo, kutakuwa na kutokuwa na usawa katika viwango vya utukufu wao. Lugha ya Paulo haihusu wote bila ubaguzi—“Ninyi ni utukufu wetu na furaha yetu wakati wa kuja kwa Bwana wetu;” wala hotuba ya Kristo kwa mitume wake—“Mtaketi katika viti kumi na viwili, mkiwahukumu kabila kumi na mbili za Israeli.” Lakini Paulo, aliyejua kwamba kama Mungu anavyowatajirisha watakatifu kwa karama za kiroho duniani, ndivyo anavyowapamba kwa utukufu mbinguni, hatilii shaka kwamba amewekewa taji ya pekee kulingana na kazi zake. Na Kristo anawasifu mitume wake kwa hadhi ya ofisi waliyovikwa, kwa kuwahakikishia kwamba thawabu yake imewekwa mbinguni. Vivyo hivyo Danieli: “Nao walio na hekima wataangaza kama mwangaza wa anga; na wale waongozao wengi kwenye haki, kama nyota milele na milele.” Na kuzingatia kwa makini Maandiko kutatusadikisha kwamba hayaahidi tu uzima wa milele kwa waumini kwa jumla, bali pia thawabu ya pekee kwa kila mmoja. Kutokana na hayo usemi ule wa Paulo—“Bwana atamlipa kwa kadiri ya matendo yake.” Pia unathibitishwa kwa ahadi ya Kristo kwamba wanafunzi wake wangepokea mara mia katika uzima wa milele. Kwa ufupi, kama Kristo anavyoanza utukufu wa mwili wake kwa aina nyingi za karama katika ulimwengu huu, na kuupanua kidogo kidogo, vivyo hivyo ataukamilisha pia mbinguni.X. But, as the prophecy of “death being swallowed up in victory,” shall then, and not till then, be fully accomplished,—let us always reflect on eternal felicity as the end of the resurrection; of the excellence of which, if every thing were said that could be expressed by all the tongues of men, yet the smallest part of it would scarcely be mentioned. For though we are plainly informed, that the kingdom of God is full of light, joy, felicity, and glory, yet all that is mentioned remains far above our comprehension, and enveloped, as it were, in enigmatical obscurity, till the arrival of that day, when he shall exhibit his glory to us face to face. “Now are we the sons of God, (says John,) and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is.” Wherefore the prophets, because they could not describe that spiritual blessedness by any terms expressive of its sublime nature, generally represented it under corporeal images. Yet, as any intimation of that happiness must kindle in us a fervour of desire, let us chiefly dwell on this reflection—If God, as an inexhaustible fountain, contains within himself a plenitude of all blessings, nothing beyond him can ever be desired by those who aspire to the supreme good, and a perfection of happiness. This we are taught in various passages of Scripture. “Abraham,” says God, “I am thy exceeding great reward.” With this David agrees: “The Lord is the portion of mine inheritance; the lines are fallen unto me in pleasant places.” Again: “I will behold thy face; I shall be satisfied.” Peter declares, that believers are called, “that they might be partakers of the Divine nature.” How will this be? Because “he shall be glorified in his saints, and admired in all them that believe.” If the Lord will make the elect partakers of his glory, strength, and righteousness, and will even bestow himself upon them to be enjoyed, and, what is better than this, to be in some sense united to them,—let us remember, that in this favour every kind of felicity is comprised. And after we have made considerable progress in this meditation, we may still acknowledge the conceptions of our minds to be extremely low, in comparison with the sublimity of this mystery. Sobriety, therefore, is the more necessary for us on this subject, lest, forgetful of our slender capacity, we presumptuously soar to too high an elevation, and are overwhelmed with the blaze of celestial glory. We perceive, likewise, how we are actuated by an inordinate desire of knowing more than is right; which gives rise to a variety of questions, both frivolous and pernicious. I call those frivolous, from which no advantage can possibly be derived. But those of the second class are worse, involving persons, who indulge them, in injurious speculations, and therefore I call them pernicious. What is taught in the Scriptures, we ought to receive without any controversy; that as God, in the various distribution of his gifts to the saints in this world, does not equally enlighten them all, so in heaven, where God will crown those gifts, there will be an inequality in the degrees of their glory. The language of Paul is not indiscriminately applicable to all—“Ye are our glory and joy at our Lord’s coming;” nor Christ’s address to his apostles—“Ye shall sit judging the twelve tribes of Israel.” But Paul, who knew that according as God enriches the saints with spiritual gifts on earth, so he adorns them with glory in heaven, doubts not that there is in reserve for him a peculiar crown in proportion to his labours. And Christ commends to his apostles the dignity of the office with which they were invested, by assuring them that the reward of it was laid up in heaven. Thus also Daniel: “They that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars, for ever and ever.” And an attentive consideration of the Scriptures will convince us, that they not only promise eternal life generally to believers, but also a special reward to each individual. Whence that expression of Paul—“The Lord reward him according to his works.” It is also confirmed by the promise of Christ that his disciples should receive a hundred-fold more in eternal life. In a word, as Christ begins the glory of his body by a manifold variety of gifts in this world, and enlarges it by degrees, in the same manner he will also perfect it in heaven.

[…] (Sehemu za XI–XII zimeachwa.)[…] (Sections XI–XII omitted.)