📘 Mafundisho na Nidhamu ya Kanisa la Methodisti la Kiaskofu (1798), pamoja na Maelezo ya Coke na Asbury

1. Wamethodisti Wanaamini Nini: Hati Ishirini na Tano za Dini1. What Methodists Believe: The Twenty-Five Articles of Religion

The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes cha Thomas Coke na Francis Asbury, toleo la 10 (Philadelphia, 1798), Sura ya I, Sehemu ya II: “Hati za Dini,” Hati za I–XXV pamoja na maelezo ya maaskofu. Mistari ya OCR 332–1459 (Internet Archive, kipengee doctrinesanddis18churgoog). Chanzo cha msingi; tafsiri za mambo ni za waandishi.The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes by Thomas Coke and Francis Asbury, 10th ed. (Philadelphia, 1798), Chapter I, Section II: “Articles of Religion,” Articles I–XXV with the bishops’ notes. OCR lines 332–1459 (Internet Archive item doctrinesanddis18churgoog). Primary source; the interpretations are the authors’.

Dokezo la CTS: John Wesley alizifupisha Hati Thelathini na Tisa za Kanisa la Uingereza hadi ishirini na nne kwa ajili ya Wamethodisti wa Marekani mwaka 1784; kanisa la Marekani liliongeza Hati ya XXIII kuhusu watawala wa taifa jipya. Mwaka 1798 maaskofu waliweka ushahidi wa Maandiko (“Maelezo”) chini ya kila hati; namba (1), (2) na kadhalika zinaelekeza kwenye vipengele vya hati vinavyothibitishwa. Maneno ya zamani: neema “itangulizayo” (“preventing”) ni neema inayotutangulia; “quick” maana yake hai; “fond” maana yake upumbavu; “want” maana yake upungufu; “asseveration” ni uthibitisho wa dhati; dini “ya kujionea” (“experimental”) ni dini inayojulikana kwa uzoefu. Mabishano ya maaskofu dhidi ya mafundisho ya Kanisa Katoliki la Roma yanaonyesha karne yao wenyewe. Kanisa la Nazarene na madhehebu mengine ya Kiwesley baadaye yaliandika Hati zao za Imani; huu ni maandishi ya kihistoria ya Kimethodisti. Maelezo ya Hati ya XIX yanakatika kwenye mwisho wa ukurasa katika nakala iliyochanganuliwa, na pameandikwa [haisomeki].CTS note: John Wesley abridged the Church of England’s Thirty-Nine Articles to twenty-four for the American Methodists in 1784; the American church added Article XXIII on the civil rulers of the new nation. In 1798 the bishops placed scripture proofs (“Notes”) under each article; the numbers (1), (2) and so on point to the clauses of the article being proved. Old terms: “preventing” grace means grace that goes before us; “quick” means living; “fond” means foolish; “want” means lack; “asseveration” is a solemn affirmation; “experimental” religion is religion known by experience. The bishops’ polemic against Roman Catholic teaching reflects its own century. The Church of the Nazarene and other Wesleyan bodies later wrote their own Articles of Faith; this is the historical Methodist text. Article XIX’s note breaks off at a page turn in the scan, marked [illegible].

SEHEMU YA II. Hati za Dini.SECTION II. Articles of Religion.

I. Kuhusu Imani katika Utatu Mtakatifu.I. Of Faith in the Holy Trinity.

Yuko Mungu mmoja tu, aliye hai na wa kweli, wa milele, asiye na mwili wala sehemu, mwenye uweza, hekima na wema usio na kikomo; muumba na mtunzaji wa vitu vyote, vinavyoonekana na visivyoonekana. Na katika umoja wa Mungu huyu zipo nafsi tatu za dhati moja, uweza mmoja na umilele mmoja;—Baba, Mwana, na Roho Mtakatifu.There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this God-head, there are three persons of one substance, power, and eternity;—the Father, the Son, and the Holy Ghost.

MAELEZO.NOTES.

Hati hii inathibitishwa kwa Maandiko yafuatayo, yaani: (1) Yohana 4:24. Mungu ni Roho. Efe. 3:9. Mungu, aliyeumba vitu vyote kwa Yesu Kristo. (2) Yohana 1:14. Tukauona utukufu wake, utukufu kama wa Mwana pekee atokaye kwa Baba. 8:54. Yesu akajibu,—Baba yangu ndiye anayenitukuza. 10:29. Baba yangu, aliyenipa hao, ni mkuu kuliko wote. (3) Yohana 1:1. Neno alikuwa Mungu. Isa. 9:6. Maana kwa ajili yetu mtoto amezaliwa, kwa ajili yetu tumepewa mwana, na jina lake ataitwa Mungu Mwenye Nguvu. Yohana 20:28. Tomaso akamwambia [Kristo], Bwana wangu na Mungu wangu. Mdo. 20:28. Lichungeni kanisa la Mungu, alilolinunua kwa damu yake mwenyewe. Rum. 9:5. Kristo, aliye juu ya vitu vyote, Mungu mwenye kusifiwa milele. Flp. 2:6. Ambaye [Kristo Yesu], mwenye hali ya Mungu, hakuona kule kuwa sawa na Mungu kuwa kitu cha kushikamana nacho. Tito 2:13. Kuonekana kwake huo utukufu wa Mungu mkuu na Mwokozi wetu Yesu Kristo. Ebr. 1:8. Lakini kwa habari za Mwana anasema, Kiti chako cha enzi, Ee Mungu, ni cha milele na milele. 1 Yoh. 5:20. Mwanawe Yesu Kristo. Huyu ndiye Mungu wa kweli, na uzima wa milele. (4) Yohana 14:26. Msaidizi, huyo Roho Mtakatifu,—atawafundisha yote, na kuwakumbusha yote niliyowaambia. 15:26. Atakapokuja Msaidizi, nitakayewapelekea kutoka kwa Baba,—yeye atanishuhudia. 16:8. Naye [Msaidizi] akija, atauhakikishia ulimwengu kwa habari ya dhambi, na ya haki, na ya hukumu. (5) 1 Yoh. 5:7. Wako watatu washuhudiao mbinguni, Baba, na Neno, na Roho Mtakatifu: na watatu hawa ni umoja. Mt. 28:19. Basi, nendeni, mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba, na la Mwana, na la Roho Mtakatifu. Luka 3:22. Roho Mtakatifu akashuka juu yake [Kristo] kwa umbo la mwili, mfano wa hua, sauti ikatoka mbinguni, Wewe ndiwe Mwanangu mpendwa; nimependezwa nawe. 2 Kor. 13:14. Neema ya Bwana Yesu Kristo, na pendo la Mungu, na ushirika wa Roho Mtakatifu na ziwe nanyi nyote. Amina.This article is proved from the following scriptures, viz. (1) John iv. 24. God is a Spirit. Ephes. iii. 9. God, who created all things by Jesus Christ. (2) John i. 14. We beheld his glory, the glory as of the only begotten of the Father. viii. 54. Jesus answered,—it is my Father that honoureth me. x. 29. My Father, which gave them me, is greater than all. (3) John i. 1. The Word was God. Isai. ix. 6. Unto us a child is born, unto us a son is given, and his name shall be called The mighty God. John xx. 28. Thomas said unto him [Christ], My Lord and my God. Acts xx. 28. Feed the church of God, which he hath purchased with his own blood. Rom. ix. 5. Christ, who is over all, God blessed for ever. Phil. ii. 6. Who [Christ Jesus] being in the form of God, thought it not robbery to be equal with God. Tit. ii. 13. The glorious appearing of the great God and our Saviour Jesus Christ. Heb. i. 8. Unto the Son he saith, Thy throne, O God, is for ever and ever. 1 John v. 20. His Son Jesus Christ. This is the true God, and eternal life. (4) John xiv. 26. The Comforter, which is the Holy Ghost,—shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. xv. 26. When the Comforter is come, whom I will send unto you from the Father,—he shall testify of me. xvi. 8. When he [the Comforter] is come, he will reprove the world of sin, and of righteousness, and of judgment. (5) 1 John v. 7. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. Matt. xxviii. 19. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Luke iii. 22. The Holy Ghost descended in a bodily shape, like a dove, upon him [Christ], and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 2 Cor. xiii. 14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

II. Kuhusu Neno, au Mwana wa Mungu, Aliyefanyika Mtu Kamili.II. Of the Word, or Son of God, who was made very Man.

Mwana, aliye Neno la Baba, Mungu kamili na wa milele, wa dhati moja na Baba, alitwaa asili ya kibinadamu tumboni mwa Bikira mbarikiwa; hivyo asili mbili kamili na timilifu, yaani Umungu na ubinadamu, ziliunganishwa katika nafsi moja, zisizotenganishwa kamwe, ambamo yupo Kristo mmoja, Mungu kamili na mtu kamili, ambaye aliteswa kweli, alisulubiwa, alikufa na kuzikwa, ili kumpatanisha Baba yake nasi, na kuwa dhabihu, si kwa ajili ya hatia ya asili tu, bali pia kwa ajili ya dhambi za watu walizotenda wenyewe.The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man’s nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the God-head and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

MAELEZO.NOTES.

Hati hii inathibitishwa kwa mengi ya yaliyonukuliwa hapo juu, na vilevile kwa Maandiko yafuatayo, yaani: (1) Yohana 1:14. Naye Neno [aliyekuwa Mungu, aya ya 1] alifanyika mwili. Flp. 2:7, 8. Kristo Yesu [ambaye hakuona kule kuwa sawa na Mungu kuwa kitu cha kushikamana nacho, aya ya 5, 6] alifanyika mfano wa wanadamu; tena alipoonekana ana umbo kama mtu, alijinyenyekeza, akawa mtii hata mauti, naam, mauti ya msalaba. 1 Tim. 3:16. Bila shaka siri ya utauwa ni kubwa, Mungu alidhihirishwa katika mwili. (2) Kol. 1:14. Ambaye [Mwana mpendwa wa Mungu] katika yeye tunao ukombozi kwa damu yake, yaani, msamaha wa dhambi. Efe. 2:13, 16. Lakini sasa, katika Kristo Yesu, ninyi mliokuwa mbali hapo zamani mmekaribishwa karibu kwa damu ya Kristo. Maana yeye ndiye amani yetu,—ili kuwapatanisha wote wawili [Wayahudi na Mataifa] na Mungu katika mwili mmoja kwa msalaba, akiisha kuiua ile adui kwa huo. 1 Tim. 2:6. Ambaye [Kristo Yesu] alijitoa mwenyewe kuwa fidia kwa ajili ya watu wote.This article is proved by many of the above-quoted, as well as by the following scriptures, viz. (1) John i. 14. And the Word [who was God, ver. 1.] was made flesh. Phil. ii. 7, 8. Christ Jesus [who thought it not robbery to be equal with God, ver. 5, 6.] was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 1 Tim. iii. 16. Without controversy, great is the mystery of godliness, God was manifest in the flesh. (2) Col. i. 14. In whom [God’s dear Son] we have redemption through his blood, even the forgiveness of sins. Ephes. ii. 13, 16. Now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our peace,—that he might reconcile both [Jews and Gentiles] unto God in one body by the cross, having slain the enmity thereby. 1 Tim. ii. 6. Who [Christ Jesus] gave himself a ransom for all.

III. Kuhusu Ufufuo wa Kristo.III. Of the Resurrection of Christ.

Kristo alifufuka kweli kutoka kwa wafu, akautwaa tena mwili wake pamoja na vitu vyote vinavyohusu ukamilifu wa asili ya mwanadamu, akapaa mbinguni nao, na huko ameketi hata atakaporudi kuwahukumu watu wote siku ya mwisho.Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man’s nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

MAELEZO.NOTES.

Mt. 28:6. Hayupo hapa; amefufuka, kama alivyosema. Luka 24:39. Tazameni mikono yangu na miguu yangu, ya kuwa ni mimi mwenyewe. Nishikeni, mkaone; kwa maana roho haina mwili wala mifupa, kama mnionavyo mimi kuwa nayo. Marko 16:19. Bwana Yesu, baada ya kusema nao, alipokelewa juu mbinguni, akaketi mkono wa kuume wa Mungu.Matt. xxviii. 6. He [Jesus] is not here; for he is risen, as he said. Luke xxiv. 39. Behold my hands and my feet, that it is I myself. Handle me, and see: for a spirit hath not flesh and bones, as ye see me have. Mark xvi. 19. After the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

IV. Kuhusu Roho Mtakatifu.IV. Of the Holy Ghost.

Roho Mtakatifu, atokaye kwa Baba na Mwana, ni wa dhati moja, enzi moja na utukufu mmoja na Baba na Mwana, Mungu kamili na wa milele.The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

MAELEZO.NOTES.

(1) Yohana 14:16, 17. Nami nitamwomba Baba, naye atawapa Msaidizi mwingine, akae pamoja nanyi milele, ndiye Roho wa kweli. Yohana 14:26. Msaidizi, huyo Roho Mtakatifu, ambaye Baba atamtuma kwa jina langu, n.k. (2) Rum. 8:9. Ninyi hamo katika mwili, bali mmo katika Roho, ikiwa Roho wa Mungu anakaa ndani yenu. Lakini mtu asipokuwa na Roho wa Kristo, huyo si wake. Gal. 4:6. Na kwa kuwa ninyi ni wana, Mungu alimtuma Roho wa Mwanawe mioyoni mwenu. (3) 2 Kor. 3:3. Roho wa Mungu aliye hai. 2 Kor. 3:17. Basi Bwana ndiye Roho; na alipo Roho wa Bwana, hapo ndipo palipo uhuru. 1 Pet. 4:14. Roho wa utukufu, naam, Roho wa Mungu, anakaa juu yenu.(1) John xiv. 16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth. John xiv. 26. The Comforter, which is the Holy Ghost, whom the Father will send in my name, &c. (2) Rom. viii. 9. Ye 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. Gal. iv. 6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts. (3) 2 Cor. iii. 3. The Spirit of the living God. 2 Cor. iii. 17. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. 1 Pet. iv. 14. The Spirit of glory and of God resteth upon you.

V. Utoshelevu wa Maandiko Matakatifu kwa Wokovu.V. The Sufficiency of the Holy Scriptures for Salvation.

Maandiko Matakatifu yanayo yote yaliyo lazima kwa wokovu: hivyo kwamba lolote lisilosomwa humo, wala kuthibitishwa nayo, halipaswi kutakiwa kwa mtu yeyote liaminiwe kuwa kifungu cha imani, wala kudhaniwa kuwa ni la lazima au la muhimu kwa wokovu. Kwa jina la Maandiko Matakatifu tunamaanisha vitabu vile vya kanoni vya Agano la Kale na Agano Jipya, ambavyo mamlaka yake hayakuwahi kutiliwa shaka katika kanisa.Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, or may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the church.

Majina ya Vitabu vya Kanoni.The Names of the Canonical Books.

Mwanzo, Kutoka, Walawi, Hesabu, Kumbukumbu la Torati, Yoshua, Waamuzi, Ruthu, Kitabu cha Kwanza cha Samweli, Kitabu cha Pili cha Samweli, Kitabu cha Kwanza cha Wafalme, Kitabu cha Pili cha Wafalme, Kitabu cha Kwanza cha Mambo ya Nyakati, Kitabu cha Pili cha Mambo ya Nyakati, Kitabu cha Ezra, Kitabu cha Nehemia, Kitabu cha Esta, Kitabu cha Ayubu, Zaburi, Mithali, Mhubiri (Mhubiri wa Mkutano), Wimbo wa Sulemani (Cantica), Manabii Wakubwa Wanne, Manabii Wadogo Kumi na Wawili.Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes, or the Preacher, Cantica, or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.

Vitabu vyote vya Agano Jipya, kama vinavyopokelewa kwa kawaida, tunavipokea na kuvihesabu kuwa vya kanoni.All the books of the New Testament, as they are commonly received, we do receive and account canonical.

MAELEZO.NOTES.

2 Tim. 3:16, 17. Maandiko yote yamevuviwa na Mungu, yanafaa kwa mafundisho, na kwa kuonya, na kwa kurekebisha, na kwa kuadibu katika haki; ili mtu wa Mungu awe kamili, amekamilishwa apate kutenda kila kazi njema. 2 Pet. 1:19, 20, 21. Tunalo pia neno la unabii lililo imara zaidi; nanyi mnafanya vema mkilizingatia, kama taa ing’aayo mahali penye giza, hata kupambazuke, na nyota ya asubuhi ichomoze mioyoni mwenu: mkijua neno hili kwanza, ya kuwa hakuna unabii wa Maandiko ulio wa tafsiri ya mtu binafsi; kwa maana unabii haukuletwa zamani kwa mapenzi ya mwanadamu, bali watu wa Mungu walio watakatifu walinena kama walivyoongozwa na Roho Mtakatifu. Isa. 8:20. Na waende kwa sheria na ushuhuda: wasiposema sawasawa na neno hili, ni kwa sababu hamna nuru ndani yao. 1 Pet. 4:11. Mtu akisema, na aseme kama maneno ya Mungu. Zab. 119:72. Sheria ya kinywa chako ni njema kwangu kuliko maelfu ya dhahabu na fedha. Aya ya 97. Ee, jinsi ninavyoipenda sheria yako! Ndiyo kutafakari kwangu mchana kutwa. Zab. 138:2. Umelikuza neno lako juu ya jina lako lote.2 Tim. iii. 16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. 2 Pet. i. 19, 20, 21. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation; for the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. Isai. viii. 20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. 1 Pet. iv. 11. If any man speak, let him speak as the oracles of God. Psalm cxix. 72. The law of thy mouth is better unto me than thousands of gold and silver. Ver. 97. O how love I thy law! It is my meditation all the day. Psalm cxxxviii. 2. Thou hast magnified thy word above all thy name.

Kwa neno “kanoni” maana yake ni lolote linalohusu sheria za kanisa, au lililothibitishwa nazo; na hapa linarejea hasa maamuzi ya mabaraza ya karne za kwanza na safi zaidi za Ukristo kuhusu Maandiko Matakatifu; nyakati ambazo maandiko yaliyovuviwa yalikusanywa katika kitabu kimoja. Maandiko ya Agano la Kale kweli yalikuwa yamekwisha kuchapishwa katika kitabu kimoja muda mrefu kabla na Wayahudi; lakini maandiko ya Agano Jipya yaliongezwa kwayo wakati huo.By the word canonical is meant whatever respects, or is confirmed by, the laws of the church; and here it particularly refers to the decisions of the councils in the first and purest ages of christianity concerning the holy scriptures; in which times the inspired writings were collected into one volume. The scriptures of the Old Testament had indeed been published in one volume long before by the Jews; but the scriptures of the New were then added to them.

Tungeweza kuingia kwa undani katika ushahidi wa mamlaka ya kimungu ya kila kitabu, cha Agano la Kale na Agano Jipya, na katika maelezo ya nyakati zilipoandikwa na watu walioziandika: lakini ingehitaji tasnifu nzima kutenda haki kwa jambo pana namna hiyo.We could enter minutely into the proofs of the divine authority of each book, both of the Old and New Testament, and into an account of the times in which they were written, and the persons by whom: but it would require a treatise of itself, to do justice to so extensive a subject.

VI. Kuhusu Agano la Kale.VI. Of the Old Testament.

Agano la Kale halipingani na Agano Jipya: kwa kuwa katika Agano la Kale na Agano Jipya, uzima wa milele hutolewa kwa wanadamu kwa Kristo, aliye Mpatanishi pekee kati ya Mungu na wanadamu, kwa kuwa ni Mungu na mwanadamu. Kwa hiyo, hawastahili kusikilizwa wale wanaobuni kwamba baba za zamani walitazamia ahadi za kupita tu. Ingawa sheria aliyopewa Musa na Mungu, kuhusu sherehe na taratibu, haiwafungi Wakristo, wala maagizo yake ya kiraia hayana lazima kupokelewa katika taifa lolote; hata hivyo, hakuna Mkristo hata mmoja aliye huru kutoka kutii amri zile zinazoitwa za kimaadili.The Old Testament is not contrary to the New: for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore, they are not to be heard, who feign that the old Fathers did look only for transitory promises. Although the law given from God by Moses, as touching ceremonies and rites, doth not bind christians, nor ought the civil precepts thereof of necessity to be received in any commonwealth; yet, notwithstanding, no christian whatsoever is free from the obedience of the commandments, which are called moral.

MAELEZO.NOTES.

(1) Luka 24:27. Akaanzia Musa na manabii wote, akawafafanulia [Kristo], katika Maandiko yote, mambo yaliyomhusu yeye mwenyewe. Yohana 5:39. Mnayachunguza Maandiko [ya Agano la Kale, ambayo peke yake yalikuwapo wakati ule]; kwa sababu mnadhani kwamba mna uzima wa milele ndani yake; nayo ndiyo yanayonishuhudia. (2) Ayubu 19:25–27. Mimi najua ya kuwa Mkombozi wangu yu hai, na ya kuwa katika siku za mwisho atasimama juu ya nchi; na baada ya ngozi yangu, mwili huu utakapoharibiwa, bado katika mwili wangu nitamwona Mungu; ambaye nitamwona mimi mwenyewe, na macho yangu yatamtazama, wala si mwingine. Zab. 17:15. Mimi nitauona uso wako katika haki; nitashiba nikiamka kwa kufanana nawe. (3) Mt. 22:40. Katika amri hizi mbili [kumpenda Mungu na kumpenda mwanadamu] hutegemea torati yote na manabii. Mt. 7:12. Basi yote mnayotaka watu wawatendee ninyi, nanyi watendeeni vivyo hivyo; maana hiyo ndiyo torati na manabii.(1) Luke xxiv. 27. And beginning at Moses and all the prophets, he [Christ] expounded unto them, in all the scriptures, the things concerning himself. John v. 39. Search the scriptures [of the Old Testament, which alone were then in being]; for in them ye think ye have eternal life; and they are they which testify of me. (2) Job xix. 25–27. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though, after my skin, worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another. Psalm xvii. 15. As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. (3) Matt. xxii. 40. On these two commandments [the love of God, and love of man] hang all the law and the prophets. Matt. vii. 12. All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.

VII. Kuhusu Dhambi ya Asili au ya Kuzaliwa Nayo.VII. Of Original or Birth Sin.

Dhambi ya asili haimo katika kumfuata Adamu (kama Wapelagio wanavyosema bure), bali ni uharibifu wa asili ya kila mtu aliyezaliwa kwa kawaida katika uzao wa Adamu, ambao kwa huo mwanadamu ameenda mbali sana na haki ya asili, na kwa asili yake mwenyewe anaelekea kutenda maovu, tena daima.Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

MAELEZO.NOTES.

Mwa. 6:5. Mungu akaona ya kuwa uovu wa mwanadamu umekuwa mwingi duniani, na kwamba kila mawazo ya moyo wake ni mabaya tu daima. Yer. 17:9. Moyo huwa na hila kuliko vitu vyote, una ugonjwa wa kufisha: ni nani awezaye kuujua? Zab. 14:3. Wote wamepotoka; wote pamoja wamekuwa wachafu; hakuna atendaye mema, la, hata mmoja. Zab. 53:3. Kila mmoja wao amerudi nyuma; wote pamoja wamekuwa wachafu; hakuna atendaye mema, la, hata mmoja. Rum. 3:10. Kama ilivyoandikwa, Hakuna mwenye haki, hata mmoja. Zab. 51:5. Tazama, mimi nalizaliwa katika uovu, mama yangu alinichukua mimba katika dhambi. Efe. 2:1–3. Nanyi mliokuwa wafu kwa sababu ya makosa na dhambi zenu, mkaishi hapo zamani katika hizo, kwa kufuata mwenendo wa dunia hii, kwa kumfuata mkuu wa mamlaka ya anga, roho yule atendaye kazi sasa ndani ya wana wa kuasi; ambao sisi sote tulikuwa tukienenda kati yao hapo zamani, katika tamaa za mwili wetu, tukitimiza mapenzi ya mwili na ya mawazo; tukawa kwa asili wana wa ghadhabu, kama na wale wengine. Marko 7:21–23. Kwa maana toka ndani, katika mioyo ya watu, hutoka mawazo mabaya, uzinzi, uasherati, uuaji, wizi, choyo, ubaya, hila, ufisadi, jicho baya, matukano, kiburi, upumbavu; mabaya haya yote hutoka ndani, nayo humtia mtu unajisi.Gen. vi. 5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Jer. xvii. 9. The heart is deceitful above all things, and desperately wicked: who can know it? Psalm xiv. 3. They are all gone aside; they are altogether become filthy; there is none that doeth good, no, not one. Psalm liii. 3. Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no, not one. Rom. iii. 10. As it is written, There is none righteous, no, not one. Psalm li. 5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. Eph. ii. 1–3. And you hath he quickened, who were dead in trespasses and sins: wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; among whom also we all had our conversation, in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. Mark vii. 21–23. From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things come from within, and defile the man.

VIII. Kuhusu Hiari ya Mwanadamu.VIII. Of Free-Will.

Hali ya mwanadamu baada ya anguko la Adamu ni kwamba hawezi kugeuka na kujiandaa mwenyewe, kwa nguvu zake za asili na kwa matendo yake, kuelekea imani na kumwita Mungu: kwa hiyo hatuna uwezo wa kutenda matendo mema yanayompendeza Mungu na kukubaliwa naye, bila neema ya Mungu kwa Kristo itutangulizayo, ili tuwe na mapenzi mema, na itutendeayo kazi pamoja nasi tunapokuwa na mapenzi hayo mema.The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and works to faith, and calling upon God: wherefore, we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

MAELEZO.NOTES.

(1) 2 Kor. 3:5. Si kwamba sisi tunatosha kwa nafsi zetu kudhania neno lolote kama kwamba latoka kwetu wenyewe, bali kutosha kwetu kwatoka kwa Mungu. Efe. 2:5. Hata tulipokuwa wafu katika dhambi, [Mungu] alituhuisha pamoja na Kristo (mmeokolewa kwa neema). Aya ya 8, 9. Kwa maana mmeokolewa kwa neema, kwa njia ya imani; wala hilo halikutokana na nafsi zenu; ni kipawa cha Mungu; wala si kwa matendo, mtu awaye yote asije akajisifu. (2) Yohana 15:5. Pasipo mimi [Kristo] ninyi hamwezi kufanya neno lolote. Flp. 2:12, 13. Utimizeni wokovu wenu wenyewe kwa kuogopa na kutetemeka; kwa kuwa ni Mungu atendaye kazi ndani yenu, kutaka na kutenda, kwa kusudi lake jema.(1) 2 Cor. iii. 5. Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. Eph. ii. 5. Even when we were dead in sins, [God] hath quickened us together with Christ (by grace are ye saved). Ver. 8, 9. By grace are ye saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast. (2) John xv. 5. Without me [Christ] ye can do nothing. Phil. ii. 12, 13. Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do, of his good pleasure.

IX. Kuhusu Kuhesabiwa Haki kwa Mwanadamu.IX. Of the Justification of Man.

Tunahesabiwa kuwa wenye haki mbele za Mungu, kwa ajili ya fadhili za Bwana na Mwokozi wetu Yesu Kristo peke yake, kwa imani, wala si kwa ajili ya matendo yetu wenyewe au stahili zetu:—kwa hiyo, kwamba tunahesabiwa haki kwa imani peke yake ni mafundisho yenye afya sana, yaliyojaa faraja.We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings:—wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort.

MAELEZO.NOTES.

(1) Rum. 3:24–26. Mkihesabiwa haki bure kwa neema yake, kwa njia ya ukombozi ulio katika Kristo Yesu; ambaye Mungu amemweka awe kipatanisho kwa njia ya imani, katika damu yake, aonyeshe haki yake, kwa sababu ya kuvumilia dhambi zilizotangulia kufanywa, wakati wa uvumilivu wa Mungu; aonyeshe haki yake wakati huu wa sasa; apate kuwa mwenye haki, naye amhesabie haki yeye aliye na imani ya Yesu. Rum. 5:18. Basi, kama kwa kosa moja hukumu ilimfikia kila mtu iwe hatia, vivyo hivyo kwa tendo moja la haki kipawa cha bure kiliwafikia watu wote, kiwe kuhesabiwa haki kuletacho uzima. Rum. 10:4. Maana Kristo ndiye mwisho wa sheria, ili kila aaminiye ahesabiwe haki. Gal. 2:16. Tukijua ya kuwa mtu hawezi kuhesabiwa haki kwa matendo ya sheria, bali kwa imani ya Yesu Kristo; hata sisi tumemwamini Kristo Yesu, ili tuhesabiwe haki kwa imani ya Kristo, wala si kwa matendo ya sheria; kwa maana kwa matendo ya sheria hakuna mwenye mwili atakayehesabiwa haki. (2) Zab. 32:1. Heri aliyesamehewa makosa yake, aliyefunikwa dhambi zake. Rum. 5:1. Tukiisha kuhesabiwa haki kwa imani, tunayo amani kwa Mungu, kwa Bwana wetu Yesu Kristo.(1) Rom. iii. 24–26. Being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: to declare, I say, at this time, his righteousness, that he might be just, and the justifier of him which believeth in Jesus. Rom. v. 18. Therefore, as by the offence of one, judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men unto justification of life. Rom. x. 4. For Christ is the end of the law for righteousness to every one that believeth. Gal. ii. 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. (2) Psalm xxxii. 1. Blessed is he whose transgression is forgiven, whose sin is covered. Rom. v. 1. Being justified by faith, we have peace with God, through our Lord Jesus Christ.

X. Kuhusu Matendo Mema.X. Of Good Works.

Ingawa matendo mema, ambayo ni matunda ya imani, na yanafuata baada ya kuhesabiwa haki, hayawezi kuondoa dhambi zetu, wala kustahimili ukali wa hukumu ya Mungu; hata hivyo yanampendeza Mungu na yanakubaliwa naye katika Kristo, na yanatokana na imani ya kweli na hai, hata kwa hayo imani hai inaweza kujulikana waziwazi, kama mti unavyotambuliwa kwa matunda yake.Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by its fruit.

MAELEZO.NOTES.

(1) Gal. 5:6. Katika Kristo Yesu kutahiriwa hakufai kitu, wala kutotahiriwa, bali imani itendayo kazi kwa upendo. Yak. 2:22. Waona kwamba imani ilitenda kazi pamoja na matendo yake [Abrahamu], na kwa matendo imani ikakamilishwa. Aya ya 26. Kama vile mwili pasipo roho umekufa, vivyo hivyo imani pasipo matendo imekufa. (2) Ebr. 13:16. Msisahau kutenda mema na kushirikiana; maana sadaka za namna hiyo Mungu hupendezwa nazo. Yak. 1:27. Dini iliyo safi, isiyo na taka mbele za Mungu Baba, ndiyo hii, kuwaangalia yatima na wajane katika dhiki zao, na kujilinda na ulimwengu bila mawaa. Tito 3:8. Neno hili ni la kuaminiwa, nami nataka uyathibitishe daima mambo haya, ili wale waliomwamini Mungu wapate kuangalia kutenda mema.(1) Gal. v. 6. In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. James ii. 22. Seest thou how faith wrought with his [Abraham’s] works, and by works was faith made perfect? Ver. 26. As the body without the spirit is dead, so faith without works is dead also. (2) Heb. xiii. 16. To do good and to communicate forget not; for with such sacrifices God is well pleased. James i. 27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. Tit. iii. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works.

XI. Kuhusu Matendo ya Ziada.XI. Of Works of Supererogation.

Matendo ya hiari, zaidi na juu ya amri za Mungu, ambayo huitwa matendo ya ziada (works of supererogation), hayawezi kufundishwa bila majivuno na ukosefu wa utauwa. Kwa maana kwa hayo watu hutangaza kwamba hawamtolei Mungu tu kiasi wanachopaswa kutoa, bali wanafanya zaidi kwa ajili yake kuliko wajibu wao unavyodai: ilhali Kristo anasema waziwazi, Mtakapokuwa mmekwisha kutenda yote mliyoamriwa, semeni, Sisi tu watumwa wasio na faida.Voluntary works, besides, over and above God’s commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare, That they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants.

MAELEZO.NOTES.

Ayubu 22:2, 3. Je! Mtu aweza kumfaa Mungu, kama mwenye hekima anavyoweza kujifaa mwenyewe? Je! Mwenyezi hupendezwa kwa kuwa wewe u mwenye haki? Au ni faida kwake kwa kuwa unaifanya njia yako kuwa kamilifu? 1 Kor. 4:7. Ni nani anayekupambanua na mwingine? Nawe una kitu gani usichokipokea? Basi, ikiwa umepokea, mbona unajisifu kana kwamba hukupokea? Tito 3:5. Si kwa matendo ya haki tuliyoyatenda sisi, bali kwa rehema yake alituokoa, kwa kuosha kwa kuzaliwa kwa pili na kufanywa upya na Roho Mtakatifu.Job xxii. 2, 3. Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? Or is it gain to him that thou makest thy ways perfect? 1 Cor. iv. 7. Who maketh thee to differ from another? And what hast thou, which thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it? Tit. iii. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.

XII. Kuhusu Dhambi Baada ya Kuhesabiwa Haki.XII. Of Sin after Justification.

Si kila dhambi inayotendwa kwa hiari baada ya kuhesabiwa haki ni dhambi juu ya Roho Mtakatifu isiyosamehewa. Kwa hiyo hatupaswi kuwanyima toba wale wanaoanguka katika dhambi baada ya kuhesabiwa haki: baada ya kumpokea Roho Mtakatifu, tunaweza kuiacha neema tuliyopewa, tukaanguka katika dhambi, na kwa neema ya Mungu tukainuka tena, na kuyatengeneza maisha yetu. Na kwa hiyo wanastahili kulaumiwa wale wanaosema kwamba hawawezi kutenda dhambi tena wakati wote wa kuishi kwao hapa, au wanaokana mahali pa msamaha kwa wale wanaotubu kweli.Not every sin willingly committed after justification, is the sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after justification: after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again, and amend our lives. And therefore they are to be condemned, who say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

MAELEZO.NOTES.

(1) 2 Sam. 12:13. Daudi akamwambia Nathani, Nimemtenda Bwana dhambi. Nathani akamwambia Daudi, Bwana naye ameiondoa dhambi yako; hutakufa. Mt. 26:75. Petro akalikumbuka neno la Yesu, aliyemwambia, Kabla ya jogoo kuwika utanikana mara tatu. Akatoka nje, akalia kwa uchungu [na hakika Petro alisamehewa]. (2) Yer. 3:22. Rudini, enyi wana msio na uaminifu, nami nitaponya kurudi nyuma kwenu. Hos. 14:4. Nitaponya kurudi nyuma kwao, nitawapenda kwa hiari. 1 Yoh. 2:1. Watoto wangu wadogo, nawaandikia haya, ili msitende dhambi; tena mtu akitenda dhambi, tunaye Msaidizi kwa Baba, Yesu Kristo, mwenye haki.(1) 2 Sam. xii. 13. David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die. Matt. xxvi. 75. Peter remembered the words of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly [and Peter certainly was pardoned]. (2) Jer. iii. 22. Return, ye backsliding children, and I will heal your backslidings. Hosea xiv. 4. I will heal their backsliding, I will love them freely. 1 John ii. 1. My little children, these things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.

XIII. Kuhusu Kanisa.XIII. Of the Church.

Kanisa linaloonekana la Kristo ni kusanyiko la watu waaminifu, ambamo neno safi la Mungu linahubiriwa, na sakramenti zinatolewa ipasavyo, kulingana na agizo la Kristo, katika mambo yote ambayo ni ya lazima kwa hilo.The visible church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments duly administered, according to Christ’s ordinance, in all those things that of necessity are requisite to the same.

MAELEZO.NOTES.

Mt. 18:20. Wawili au watatu wakiwa wamekusanyika kwa jina langu, mimi nipo papo hapo katikati yao. Rum. 16:5. Lisalimieni kanisa lililo nyumbani mwao. 1 Kor. 16:19. Makanisa ya Asia yawasalimu. 1 Kor. 11:18. Mkutanapo pamoja katika kanisa, n.k.Matt. xviii. 20. Where two or three are gathered together in my name, there am I in the midst of them. Rom. xvi. 5. Greet the church that is in their house. 1 Cor. xvi. 19. The churches of Asia salute you. 1 Cor. xi. 18. When ye come together in the church, &c.

XIV. Kuhusu Toharani.XIV. Of Purgatory.

Mafundisho ya Kiroma kuhusu toharani, msamaha, kuabudu na kusujudu, picha na masalia vilevile, na kuwaita watakatifu, ni jambo la upumbavu lililobuniwa bure, lisilo na msingi wowote wa Maandiko, bali linapingana na neno la Mungu.The Romish doctrine concerning purgatory, pardon, worshipping, and adoration, as well of images as of reliques, and also invocation of saints, is a fond thing vainly invented, and grounded upon no warrant of scripture, but repugnant to the word of God.

MAELEZO.NOTES.

(1) Kut. 20:4, 5. Usijifanyie sanamu ya kuchonga, wala mfano wa kitu chochote kilichoko juu mbinguni, wala kilichoko chini duniani, wala kilichoko majini chini ya nchi; usivisujudie, n.k. Mt. 4:10. Yesu akamwambia,—Imeandikwa, Msujudie Bwana, Mungu wako, umwabudu yeye peke yake. Kol. 2:18. Mtu awaye yote asiwapokonye thawabu yenu kwa kupenda unyenyekevu wa kujitakia, na kuabudu malaika, n.k. 1 Tim. 2:5. Kwa maana Mungu ni mmoja, na mpatanishi kati ya Mungu na wanadamu ni mmoja, mwanadamu Kristo Yesu. Ufu. 19:10. Nikaanguka mbele ya miguu yake [Yohana] nimsujudie; naye akaniambia, Angalia, usifanye hivyo; mimi ni mtumwa mwenzako, na wa ndugu zako walio na ushuhuda wa Yesu: msujudie Mungu. Ufu. 22:8, 9. Nikaanguka kusujudu mbele ya miguu ya yule malaika aliyenionyesha mambo hayo. Ndipo akaniambia, Angalia, usifanye hivyo; mimi ni mtumwa mwenzako, na wa ndugu zako manabii, na wa wale wanaoyashika maneno ya kitabu hiki: msujudie Mungu. (2) Luka 16:26. Zaidi ya hayo yote, katikati yetu na ninyi kuna ghuba kubwa iliyowekwa; hata watakao kupita kutoka hapa kwenda kwenu hawawezi, wala watu wa huko hawawezi kuvuka kuja kwetu. Yohana 8:21. Yesu akawaambia tena, Mimi naenda zangu, nanyi mtanitafuta, nanyi mtakufa katika dhambi zenu; niendako mimi ninyi hamwezi kuja. (3) Marko 2:5, n.k. Yesu alipoiona imani yao, akamwambia yule mwenye kupooza, Mwanangu, dhambi zako umesamehewa. Lakini baadhi ya waandishi walikuwa wameketi huko, wakiwaza mioyoni mwao, Mbona mtu huyu anasema hivi, anakufuru? Ni nani awezaye kusamehe dhambi, ila Mungu peke yake? Mara Yesu, alipotambua rohoni mwake kwamba wanawaza hivyo mioyoni mwao [hakukana usahihi wa mawazo yao, ya kwamba Mungu peke yake ndiye mwenye uwezo wa kusamehe dhambi, bali] akawaambia, Mbona mnawaza haya mioyoni mwenu? Ni lipi lililo jepesi, kumwambia huyu mwenye kupooza, Umesamehewa dhambi zako; au kusema, Simama, ukachukue godoro lako, uende? Lakini mpate kujua ya kuwa Mwana wa Adamu [hasemi, na papa na makuhani wake] anayo mamlaka duniani ya kusamehe dhambi. Akamwambia yule mwenye kupooza, Nakuambia, Simama, ukachukue godoro lako, uende zako nyumbani kwako. Mara akasimama, n.k. Tazama pia Mt. 9:2, n.k. na Luka 5:18, n.k.(1) Exod. xx. 4, 5. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, &c. Matt. iv. 10. Jesus said unto him,—It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Col. ii. 18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of angels, &c. 1 Tim. ii. 5. There is one God, and one Mediator between God and men, the man Christ Jesus. Rev. xix. 10. I [John] fell at his feet to worship him; and he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God. Rev. xxii. 8, 9. I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. (2) Luke xvi. 26. Besides all this, between us and you there is a great gulph fixed; so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. John viii. 21. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. (3) Mark ii. 5, &c. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only? And immediately, when Jesus perceived in his spirit, that they so reasoned within themselves [he did not deny the justness of their reasoning, in ascribing to God only the power of forgiving sins, but] he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man [he does not add, and the pope and his priests] hath power on earth to forgive sins. He saith to the sick of the palsy, I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, &c. See also Matt. ix. 2, &c. and Luke v. 18, &c.

XV. Kuhusu Kusema Kanisani kwa Lugha Wanayoielewa Watu.XV. Of speaking in the Congregation in such a Tongue as the People understand.

Ni jambo linalopingana waziwazi na neno la Mungu, na desturi ya kanisa la kwanza, kuwa na sala ya hadharani kanisani, au kutoa sakramenti, kwa lugha isiyoeleweka kwa watu.It is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the sacraments, in a tongue not understood by the people.

MAELEZO.NOTES.

1 Kor. 14:11. Basi, nikiwa sijui maana ya sauti, nitakuwa kama mgeni kwake yeye anenaye, naye anenaye atakuwa kama mgeni kwangu. Aya ya 14. Nikisali kwa lugha, roho yangu husali, bali akili zangu hazina matunda. Aya ya 16. Ukibariki kwa roho, yeye aketiye mahali pa watu wasiojua, ataitikiaje, Amina, katika kushukuru kwako, ikiwa hajui usemalo? Aya ya 19. Lakini katika kanisa napenda kunena maneno matano kwa akili zangu, nipate kuwafundisha na wengine, kuliko maneno elfu kumi kwa lugha. Tazama sura nzima.1 Cor. xiv. 11. If I know not the meaning of the voice, I shall be unto him that speaketh a barbarian; and he that speaketh shall be a barbarian unto me. Ver. 14. If I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. Ver. 16. When thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? Ver. 19. In the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. See the whole chapter.

XVI. Kuhusu Sakramenti.XVI. Of the Sacraments.

Sakramenti zilizoagizwa na Kristo si alama au ishara tu za kukiri kwa watu wa Kikristo; bali ni ishara za hakika za neema, na za mapenzi mema ya Mungu kwetu, ambazo kwazo hutenda kazi ndani yetu bila kuonekana, wala hauhuishi tu imani yetu kwake, bali pia huitia nguvu na kuithibitisha.Sacraments ordained of Christ, are not only badges or tokens of christian men’s profession; but rather they are certain signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.

Zipo sakramenti mbili zilizoagizwa na Kristo Bwana wetu katika Injili; yaani, Ubatizo na Meza ya Bwana.There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord.

Zile tano zinazoitwa kwa kawaida sakramenti; yaani, Kipaimara, Toba (Penance), Daraja ya Upadri, Ndoa, na Mafuta ya Mwisho, hazipaswi kuhesabiwa kuwa sakramenti za Injili, kwa kuwa nyingine zilikua kutokana na kuwafuata mitume kwa upotovu; na nyingine ni hali za maisha zinazoruhusiwa na Maandiko, lakini hazina asili sawa na Ubatizo na Meza ya Bwana, kwa kuwa hazina ishara au sherehe inayoonekana iliyoagizwa na Mungu.Those five commonly called Sacraments; that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have partly grown out of the corrupt following of the Apostles; and partly are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord’s Supper, because they have not any visible sign or ceremony ordained of God.

Sakramenti hazikuagizwa na Kristo ili zitazamwe, au zichukuliwe huku na huko; bali ili tuzitumie ipasavyo. Na ni kwa wale tu wanaozipokea kwa kustahili ndipo zinapokuwa na matokeo au kazi yenye afya: lakini wale wanaozipokea isivyostahili hujipatia hukumu, kama asemavyo Mtakatifu Paulo.The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith.

MAELEZO.NOTES.

(1) Mt. 28:19. Marko 16:16. Aaminiye na kubatizwa ataokoka. Mdo. 2:38. Petro akawaambia, Tubuni, mkabatizwe kila mmoja wenu kwa jina la Yesu Kristo, mpate ondoleo la dhambi. 8:12. Walipomwamini Filipo, alipokuwa akihubiri,—wakabatizwa, wanaume na wanawake. Aya ya 16. Maana alikuwa hajashukia hata mmoja wao [Roho Mtakatifu]; bali wamebatizwa tu kwa jina la Bwana Yesu. 16:15. Alipobatizwa [Lidia] yeye na watu wa nyumbani mwake, n.k. 19:5. Wakabatizwa kwa jina la Bwana Yesu. 22:16. Basi, unakawilia nini? Simama, ubatizwe, n.k. Rum. 6:3, 4. Au hamjui ya kuwa sisi sote tuliobatizwa katika Kristo Yesu tulibatizwa katika mauti yake? Basi tulizikwa pamoja naye kwa ubatizo huu wa mauti, ili kama vile Kristo alivyofufuliwa katika wafu kwa utukufu wa Baba, vivyo hivyo sisi nasi tupate kuenenda katika upya wa uzima. 1 Kor. 1:16. Naam, nalibatiza pia nyumba ya Stefana. 1 Pet. 3:21. Mfano wake ni ubatizo, ambao sasa unawaokoa ninyi; si kule kuondoa uchafu wa mwili, bali ni kujibu kwa dhamiri njema mbele za Mungu, kwa njia ya kufufuka kwake Yesu Kristo. (2) Luka 22:19. Akatwaa mkate [Yesu], akashukuru, akaumega, akawapa, akisema, Huu ni mwili wangu, unaotolewa kwa ajili yenu; fanyeni hivi kwa ukumbusho wangu. 1 Kor. 11:24–26. Akisha kushukuru, akaumega, akasema, Twaeni, kuleni; huu ni mwili wangu, ulioumegwa kwa ajili yenu; fanyeni hivi kwa ukumbusho wangu. Vivyo hivyo na kikombe, baada ya kula chakula, akisema, Kikombe hiki ni agano jipya katika damu yangu; fanyeni hivi, kila mnapokunywa, kwa ukumbusho wangu. Maana kila mnapokula mkate huu na kukinywa kikombe hiki, mnaitangaza mauti ya Bwana hata ajapo. Sura 10:16. Kikombe cha baraka tukibarikicho, je! Si ushirika wa damu ya Kristo? Mkate tuumegao, je! Si ushirika wa mwili wa Kristo? (3) Sura 11:27. Basi mtu awaye yote atakayekula mkate huu au kunywa kikombe hiki cha Bwana isivyostahili, atakuwa na hatia juu ya mwili na damu ya Bwana. Tazama pia aya ya 29.(1) Matt. xxviii. 19. Mark xvi. 16. He that believeth and is baptized shall be saved. Acts ii. 38. Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins. viii. 12. When they believed Philip preaching,—they were baptized, both men and women. Ver. 16. As yet he [the Holy Ghost] was fallen upon none of them; only they were baptized in the name of the Lord Jesus. xvi. 15. When she [Lydia] was baptized, and her household, &c. xix. 5. They were baptized in the name of the Lord Jesus. xxii. 16. And now why tarriest thou? Arise, and be baptized, &c. Rom. vi. 3, 4. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 1 Cor. i. 16. I baptized also the household of Stephanas. 1 Pet. iii. 21. The like figure whereunto even baptism doth also now save us; not the putting away of the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ. (2) Luke xxii. 19. He [Jesus] took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 1 Cor. xi. 24–26. When he had given thanks, he brake it, and said, Take, eat; this is my body which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Chap. x. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (3) Chap. xi. 27. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. See also the 29th verse.

Kuhusu zile sakramenti tano za ziada, ambazo kanisa la Roma limeona vema kuzikubali, hakuna mamlaka yoyote inayoweza kufikirika kutoka katika neno la Mungu ya kuzihesabu kuwa sakramenti. Hazina mahitaji ya msingi ya sakramenti; na zimewekwa juu ya sehemu kubwa ya wanadamu na ukuhani ulioharibika kabisa, ambao lengo lake pekee lilikuwa kujitajirisha na kujikuza.In respect to the five additional sacraments, which the church of Rome has been pleased to adopt, there is not the least imaginable authority from the word of God to consider them as such. They want the essential requisites of a sacrament; and have been imposed on a considerable part of mankind by a most corrupt priesthood, whose only aim was to enrich and aggrandize themselves.

Na kutoka chemchemi hiyo hiyo iliyoharibika ilitokea desturi ya kujionyesha na ya kishirikina ya kuzunguka na Hostia, ili watu maskini waliopofushwa waitazame na kuiabudu, kwa kuudhalilisha utu wa mwanadamu, na kumvunjia Mungu heshima.And from the same corrupt fountain sprung the gaudy, superstitious custom of carrying about the Host, that the poor blinded multitude might gaze at it, and worship it, to the degradation of human nature, as well as the dishonour of God.

XVII. Kuhusu Ubatizo.XVII. Of Baptism.

Ubatizo si ishara ya kukiri tu, wala alama ya tofauti, ambayo kwayo Wakristo hutofautishwa na wale wasiobatizwa; bali pia ni ishara ya kuzaliwa upya, au kuzaliwa mara ya pili. Ubatizo wa watoto wadogo unapaswa kudumishwa kanisani.Baptism is not only a sign of profession, and mark of difference, whereby christians are distinguished from others that are not baptized; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the church.

MAELEZO.NOTES.

Mt. 3:11. Mimi [Yohana Mbatizaji] nawabatiza kwa maji hata mpate kutubu; lakini yeye ajaye nyuma yangu—atawabatiza kwa Roho Mtakatifu na kwa moto. Yohana 3:5. Yesu akajibu, Amin, amin, nakuambia, Mtu asipozaliwa kwa maji na Roho, hawezi kuingia katika ufalme wa Mungu. Marko 10:13–16. Wakamletea [Kristo] watoto wachanga ili awaguse; lakini wanafunzi wakawakemea wale waliowaleta. Yesu alipoona hayo, alichukizwa, akawaambia, Waacheni watoto wadogo waje kwangu, msiwazuie; maana walio kama hao ufalme wa Mungu ni wao.—Akawachukua mikononi mwake, akaweka mikono yake juu yao, akawabariki.Matt. iii. 11. I [John the Baptist] indeed baptize you with water unto repentance; but he that cometh after me—shall baptize you with the Holy Ghost, and with fire. John iii. 5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Mark x. 13–16. They brought young children to him [Christ], that he should touch them; and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God.—And he took them up in his arms, put his hands upon them, and blessed them.

Maandiko yaliyotangulia yanaonyesha waziwazi kwamba watoto wadogo wana haki ya marupurupu yote ya ufalme wa utukufu, na kwa matokeo ya lazima, ya marupurupu yote ya ufalme wa neema. Kwa hiyo wanastahili kupata manufaa ya agizo lile linalowaingiza washiriki wa ufalme wa Kristo katika kanisa lake hapa chini. Tazama pia maandiko kuhusu ubatizo katika hati iliyotangulia, hasa yale yanayohusu kubatizwa kwa nyumba nzima au jamaa nzima.The preceding scripture evidently demonstrates, that the little children were entitled to all the privileges of the kingdom of glory, and, of necessary consequence, to all the privileges of the kingdom of grace. They must, therefore, be entitled to the benefit of that ordinance, which initiates the members of Christ’s kingdom into his church below. See also the texts concerning baptism, on the preceding article, particularly those which respect the baptizing of whole households or families.

XVIII. Kuhusu Meza ya Bwana.XVIII. Of the Lord’s Supper.

Meza ya Bwana si ishara ya upendo tu ambao Wakristo wanapaswa kuwa nao wao kwa wao, bali ni sakramenti ya ukombozi wetu kwa kifo cha Kristo: hata kwamba kwa wale wanaoipokea ipasavyo, kwa kustahili na kwa imani, mkate tuumegao ni ushirika wa mwili wa Kristo; na vilevile kikombe cha baraka ni ushirika wa damu ya Kristo.The Supper of the Lord is not only a sign of the love that christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ’s death: insomuch, that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.

Mabadiliko ya kiini (transubstantiation), yaani kubadilika kwa kiini cha mkate na divai katika Meza ya Bwana wetu, hayawezi kuthibitishwa kwa Maandiko Matakatifu; bali yanapingana na maneno ya wazi ya Maandiko, yanaharibu asili ya sakramenti, na yametoa nafasi kwa ushirikina mwingi.Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.

Mwili wa Kristo hutolewa, hupokelewa na huliwa katika Meza hiyo kwa namna ya mbinguni na ya kiroho tu. Na njia ambayo kwayo mwili wa Kristo hupokelewa na kuliwa katika Meza hiyo ni imani.The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper, is faith.

Sakramenti ya Meza ya Bwana haikuagizwa na Kristo ihifadhiwe, ichukuliwe huku na huko, iinuliwe juu, wala iabudiwe.The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

MAELEZO.NOTES.

Mt. 26:28. Hii ndiyo damu yangu ya agano jipya, imwagikayo kwa ajili ya wengi kwa ondoleo la dhambi. Marko 14:24. Hii ndiyo damu yangu ya agano jipya, imwagikayo kwa ajili ya wengi. Luka 22:19. Huu ni mwili wangu, unaotolewa kwa ajili yenu. 1 Kor. 11:24. Huu ni mwili wangu, ulioumegwa kwa ajili yenu. 5:7. Maana Kristo, Pasaka yetu, amekwisha kuchinjwa. Tazama maandiko yaliyo chini ya hati ya 16.Matt. xxvi. 28. This is my blood of the New Testament, which is shed for many for the remission of sins. Mark xiv. 24. This is my blood of the New Testament, which is shed for many. Luke xxii. 19. This is my body, which is given for you. 1 Cor. xi. 24. This is my body, which is broken for you. v. 7. For even Christ our passover is sacrificed for us. See the texts on the 16th article.

Kuhusu fundisho la mabadiliko ya kiini, yaani kubadilika kwa mkate na divai katika Meza ya Bwana kuwa mwili na damu halisi ya Kristo, hata kwamba Umungu na ubinadamu wa Kristo vimo ndani ya vitu vilivyobadilika, tuna matumaini madogo ya kuwashawishi wale wanaoweza kushikilia wazo la upuuzi kama hilo kwamba wamekosea. Wakiweza kuamini kauli kwamba mtu anaweza kumweka Mungu wake kinywani mwake na kummeza kooni, au hata kwamba anaweza kumeza ubinadamu wote wa Yesu mbarikiwa, “ambaye mbingu lazima zimpokee hata wakati wa kurejeshwa vitu vyote” (Mdo. 3:21), basi hakika wako tayari kupokea kosa lolote ambalo makasisi walioharibika na wenye masilahi yao wanaona vema kuwawekea, liwe la upuuzi au la kutisha kiasi gani. Wala hatujui maoni yoyote ya wanahadithi wa kipagani kuhusu Jupita zao, Juno zao na Venus zao yaliyo ya kutisha kwa kustaajabisha kama fundisho la mabadiliko ya kiini.In respect to the doctrine of transubstantiation, or the change of the bread and wine in the Lord’s supper into the real body and blood of Christ, so that the divinity as well as humanity of Christ is contained in the transubstantiated elements, we have little hopes of convincing those of their error, who can hold so absurd a notion. If they can credit the assertion, that a man can put his God into his mouth and swallow him down his throat, or that he can even swallow the whole humanity of the blessed Jesus, “whom the heavens must receive until the times of restitution of all things” (Acts iii. 21), they must indeed be prepared to receive any error, which a corrupt and interested clergy may think proper to impose upon them, however absurd or monstrous it may be. Nor do we know of any opinion of the heathen mythologists, concerning their Jupiters, Junos, and Venuses, so astonishingly monstrous as the doctrine of transubstantiation.

Wakati huo huo, tuna hakika kwamba muumini wa kweli hulisha kwa namna ya kiroho mwili na damu ya Yesu Kristo: na kwa maana hii ya kiroho tunayachukulia maneno yale ya Bwana wetu, Yohana 6:51–58. “Mimi ndimi chakula kile kilichoshuka kutoka mbinguni: mtu akila chakula hiki ataishi milele; na chakula nitakachotoa mimi ni mwili wangu, ambao nitautoa kwa ajili ya uzima wa ulimwengu. Amin, amin, nawaambia, Msipoula mwili wa Mwana wa Adamu na kuinywa damu yake, hamna uzima ndani yenu. Mtu aulaye mwili wangu na kuinywa damu yangu, anao uzima wa milele; nami nitamfufua siku ya mwisho. Kwa maana mwili wangu ni chakula cha kweli, na damu yangu ni kinywaji cha kweli. Mtu aulaye mwili wangu na kuinywa damu yangu, akaa ndani yangu, nami ndani yake:” na imani ndiyo chombo kikuu ambacho kwacho tunauelewa mwili wa Bwana kwa namna ya kiroho, na kuula mwili wake na kuinywa damu yake kwa namna ya kiroho.At the same time, we are well assured that the true believer does, in a spiritual manner, feed upon the body and blood of Jesus Christ: and in this spiritual sense we take those words of our Lord, John vi. 51–58. “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him:” and faith is the grand instrument, whereby we thus spiritually discern the Lord’s body, and spiritually eat his flesh, and drink his blood.

XIX. Kuhusu Namna Zote Mbili.XIX. Of both Kinds.

Kikombe cha Bwana hakipaswi kukataliwa kwa waumini wa kawaida: kwa maana sehemu zote mbili za Meza ya Bwana, kwa agizo na amri ya Kristo, zinapaswa kutolewa kwa Wakristo wote kwa usawa.The cup of the Lord is not to be denied to the lay-people: for both the parts of the Lord’s Supper, by Christ’s ordinance and commandment, ought to be administered to all christians alike.

MAELEZO.NOTES.

Haina shaka, kutokana na sura ya 11 ya Waraka wa Kwanza wa Mtakatifu Paulo kwa Wakorintho, kwamba Meza ya Bwana ilitolewa kwa namna zote mbili kwa washiriki wote katika wakati wa mitume. Mtume, akiwasemesha Wakorintho, anasema katika aya ya 20, 21 na 22, “Basi mkutanapo pamoja mahali pamoja, haiwezekani kula Meza ya Bwana. Maana katika kula, kila mtu hutangulia kula chakula chake mwenyewe; mmoja ana njaa, mwingine amelewa. Je! Hamna nyumba za kulia na kunywea?” Hapa Mtakatifu Paulo halalamiki kwamba wanakunywa divai katika Meza ya Bwana, ambacho bila shaka angekilalamikia kama kikombe kingepaswa kuwekewa kikomo kwa wahudumu tu; bali analalamikia kwamba wanakula na kunywa kwa kupindukia sana. Anaongeza katika aya ya 26, n.k. “Maana kila mnapokula mkate huu na kukinywa kikombe hiki [Wakorintho], mnaitangaza mauti ya Bwana hata ajapo. Basi mtu awaye yote atakayekula mkate huu au kunywa kikombe hiki cha Bwana isivyostahili, atakuwa na hatia juu ya mwili na damu ya Bwana. Lakini mtu ajichunguze mwenyewe [Mkristo yeyote, si kuhani tu, kwa kuwa hapa hakutajwa kuhani wala mhudumu], na hivyo ale katika mkate huo, anywe katika kikombe hicho,” n.k. Kifungu chote kinaondoa uwezekano wote wa mabishano, ambapo Maandiko ndiyo kanuni ya hukumu. Na kwa kweli kukataa kikombe kwa watu ni jambo la tarehe ya hivi karibuni sana, hata katika kanisa la Roma: hata hivyo linaonyesha sana ile hekima itokayo chini; kwa kuwa kunahitaji imani nyingi zaidi kuamini mabadiliko ya kiini ya divai baada ya kuiwekea wakfu, kuliko ya kipande cha mkate mwembamba ambacho kina kidogo sana au hakina [haisomeki]It is indubitable, from the 11th chapter of St. Paul’s 1st Epistle to the Corinthians, that the Lord’s supper was administered in both kinds to all the communicants in the apostolic age. The apostle, addressing himself to the Corinthians, observes in the 20th, 21st, and 22d verses, “When ye come together, therefore, into one place, this is not to eat the Lord’s supper. For in eating, every one taketh before other his own supper: and one is hungry, and another is drunken. What! have ye not houses to eat and to drink in?” Here St. Paul does not complain of their drinking the wine at the Lord’s supper, which he certainly would, if the cup was to be confined to the ministers; but of their both eating and drinking most intemperately. He adds, in the 26th verse, &c. “As often as ye [Corinthians] eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man [any christian, not a priest only, for neither priest nor minister is here mentioned] examine himself, and so let him eat of that bread, and drink of that cup,” &c. The whole passage removes all possibility of dispute, where the scripture is the rule of judgment. And indeed the refusal of the cup to the people is, even in the church of Rome, of very late date: however, it shews much of that wisdom which is from beneath; for it requires much more faith to believe in the transubstantiation of the wine after consecration, than of the wafer which has little or no [illegible]

XX. Kuhusu Sadaka Moja ya Kristo, Iliyokamilishwa Msalabani.XX. Of the one Oblation of Christ, finished upon the Cross.

Sadaka ya Kristo iliyotolewa mara moja ndiyo ukombozi kamili, upatanisho na kutosheleza kwa ajili ya dhambi zote za ulimwengu mzima, za asili na za kutenda; wala hakuna kutosheleza kwingine kwa dhambi isipokuwa huko tu. Kwa hiyo sadaka za misa, ambazo kwazo husemwa kwa kawaida kwamba kuhani humtolea Kristo kwa ajili ya walio hai na wafu, ili wapate msamaha wa adhabu au hatia, ni hadithi ya kukufuru, na udanganyifu hatari.The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable, and dangerous deceit.

MAELEZO.NOTES.

Ebr. 7:26, 27. Kuhani mkuu kama huyo alitufaa,—ambaye hana haja kila siku, kama wale makuhani wakuu [wa kabila la Lawi], kutoa dhabihu, kwanza kwa ajili ya dhambi zake mwenyewe, kisha kwa ajili ya dhambi za watu: kwa maana hayo aliyafanya mara moja alipojitoa nafsi yake. Ebr. 10:11–14. Na kila kuhani husimama kila siku akifanya huduma, na kutoa dhabihu zile zile mara nyingi, ambazo haziwezi kamwe kuziondoa dhambi; bali huyu [Kristo], alipokwisha kutoa dhabihu moja kwa ajili ya dhambi, aliketi milele mkono wa kuume wa Mungu.—Maana kwa dhabihu moja amewakamilisha milele wale wanaotakaswa. Yohana 19:30. Akasema [Yesu], Imekwisha: akainama kichwa, akaitoa roho yake.Heb. vii. 26, 27. Such an high priest became us,—who needeth not daily, as those high priests [of the tribe of Levi], to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. Heb. x. 11–14. Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man [Christ], after he had offered one sacrifice for sins, for ever sat down on the right hand of God.—For by one offering he hath perfected for ever them that are sanctified. John xix. 30. He [Jesus] said, It is finished: and he bowed his head, and gave up the ghost.

Sadaka ya misa, ambayo ndani yake Kristo anadhaniwa kutolewa tena, imejengwa kabisa juu ya fundisho la mabadiliko ya kiini: na ni lazima ikubaliwe kwamba, ikiwa kipande cha mkate mwembamba, baada ya kuwekwa wakfu, ni mwili halisi wa Kristo, kuhani anaweza kukitoa, au kukisulubisha, au kukifanyia apendavyo.The sacrifice of masses, in which Christ is supposed to be offered again, is wholly grounded on the doctrine of transubstantiation: and it must be granted, that if the wafer, after consecration, be the real body of Christ, the priest may offer it, or crucify it, or do what he please with it.

XXI. Kuhusu Ndoa ya Wahudumu.XXI. Of the Marriage of Ministers.

Wahudumu wa Kristo hawakuamriwa na sheria ya Mungu kuapa kuishi bila ndoa, wala kujiepusha na ndoa; kwa hiyo ni halali kwao, kama kwa Wakristo wengine wote, kuoa kwa hiari yao wenyewe, kama watakavyoona kwamba hilo linasaidia zaidi utauwa.The ministers of Christ are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

MAELEZO.NOTES.

1 Tim. 4:1–3. Lakini Roho anena waziwazi ya kwamba siku za mwisho watu wengine wataiacha imani, wakisikiliza roho zidanganyazo na mafundisho ya mashetani;—wakiwazuia watu wasioe, n.k. 1 Kor. 9:5. Je! Hatuna mamlaka ya kutembea na mke aliye ndugu, kama mitume wengine, na ndugu zake Bwana, na Kefa? Ebr. 13:4. Ndoa na iheshimiwe na watu wote.1 Tim. iv. 1–3. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;—forbidding to marry, &c. 1 Cor. ix. 5. Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? Heb. xiii. 4. Marriage is honourable in all.

XXII. Kuhusu Taratibu na Sherehe za Makanisa.XXII. Of the Rites and Ceremonies of Churches.

Si lazima taratibu na sherehe ziwe sawa mahali pote, au zifanane kabisa; kwa maana zimekuwa tofauti siku zote, na zinaweza kubadilishwa kulingana na tofauti za nchi, nyakati na tabia za watu, ili mradi hakuna kinachoagizwa kinyume cha neno la Mungu.—Mtu yeyote, kwa maoni yake binafsi, anayevunja kwa makusudi na kwa nia, hadharani, taratibu na sherehe za kanisa analolimiliki, ambazo hazipingani na neno la Mungu, na zimeagizwa na kukubaliwa kwa mamlaka ya pamoja, anapaswa kukemewa hadharani, ili wengine waogope kutenda vivyo hivyo, kwa kuwa ni mtu anayekosea dhidi ya utaratibu wa pamoja wa kanisa, na kuwajeruhi dhamiri za ndugu dhaifu.It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s word.—Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church to which he belongs, which are not repugnant to the word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the church, and woundeth the consciences of weak brethren.

Kila kanisa maalumu laweza kuagiza, kubadilisha au kufuta taratibu na sherehe, ili mambo yote yafanyike kwa kujenga.Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.

MAELEZO.NOTES.

(1) Ebr. 13:17. Watiini wenye kuwaongoza, mkawanyenyekee; maana wao hukesha kwa ajili ya roho zenu, kama watu watakaotoa hesabu; ili wafanye hivyo kwa furaha, wala si kwa kuugua. 1 Kor. 11:16. Lakini mtu akitaka kuwa mbishi, sisi hatuna desturi kama hiyo, wala makanisa ya Mungu. (2) Rum. 2:8. Bali wao walio na ugomvi,—ghadhabu na hasira. 16:17, 18. Basi nawasihi, ndugu, waangalieni wale wafanyao faraka na vikwazo, kinyume cha mafundisho mliyojifunza; mkawaepuke. Kwa maana watu kama hao hawamtumikii Bwana wetu Kristo, bali matumbo yao wenyewe; na kwa maneno matamu na kusifusifu huwadanganya mioyo ya wajinga. 1 Kor. 1:10. Basi, ndugu, nawasihi, kwa jina la Bwana wetu Yesu Kristo, ya kwamba nyote mseme mamoja, wala pasiwe kati yenu faraka; bali mfanywe kuwa wakamilifu katika nia moja na shauri moja. 3:3. Bado ninyi ni watu wa mwili; maana palipo kati yenu wivu na ugomvi na faraka, je! Ninyi si watu wa mwili, na kuenenda kama wanadamu? Tito 3:9. Jiepushe na—magombano. (3) 1 Kor. 14:33. Kwa kuwa Mungu si Mungu wa fujo, bali wa amani, kama katika makanisa yote ya watakatifu. Aya ya 40. Mambo yote na yafanyike kwa uzuri na kwa taratibu. Kol. 2:5. Maana ingawa sipo kwenu kwa mwili, hata hivyo nipo pamoja nanyi rohoni, nikifurahi na kuitazama taratibu yenu.(1) Heb. xiii. 17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief. 1 Cor. xi. 16. But if any man seem to be contentious, we have no such custom, neither the churches of God. (2) Rom. ii. 8. Unto them that are contentious,—indignation and wrath. xvi. 17, 18. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 1 Cor. i. 10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. iii. 3. Ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? Tit. iii. 9. Avoid—contentions. (3) 1 Cor. xiv. 33. God is not the author of confusion, but of peace, as in all churches of the saints. Ver. 40. Let all things be done decently and in order. Col. ii. 5. Though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order.

Kutokana na maandiko haya, twaweza kuona, 1. Kwamba neno la Mungu linataka washiriki wa kanisa waonyeshe utii na unyenyekevu kwa wale wenye kuwachunga na kuwasimamia. Katika mambo ya msingi wasitoe sadaka yoyote kwa hukumu ya wengine; lakini katika mambo yasiyo ya msingi (kama yalivyo taratibu na sherehe zote ambazo hazipingani na neno la Mungu) wanatakiwa kutii, na kujinyenyekeza kwa wachungaji wao wakuu. Na ikiwa wabishi wameamua kulaumu mafundisho haya, ni lazima watupie lawama mahali pake, na kuyashtaki Maandiko yenyewe. 2. Maandiko yaliyotolewa kuonyesha dhambi kubwa na matokeo ya kutisha ya ugomvi, mabishano na faraka, yanapaswa kumweka kila mtu mwema katika tahadhari dhidi ya desturi inayoleta madhara makubwa kwa kazi ya Mungu. Shetani anaonyeshwa kwa haki kuwa roho ya mgawanyiko! Ni kazi kuu ya Kristo kumuunganisha Mungu na mwanadamu, na mwanadamu na mwanadamu; na ni kazi kuu ya Ibilisi kumtenganisha mwanadamu na Mungu, na mwanadamu na mwanadamu. Na, ole! Adui huyu mkuu wa wanadamu amefanikiwa mno!—amefanikiwa kiasi kwamba tunashuku kama madhara makubwa zaidi hayajafanywa, katika vizazi mbalimbali vya ulimwengu, kwa kazi ya dini kupitia chombo hiki kikuu cha yule mwovu, kuliko kwa maovu yote mabaya yaliyotendwa na wanadamu! Wasiozaliwa mara ya pili wako chini ya ghadhabu ya Mungu, wawe wenye mazoea ya dini tu au wenye dhambi wa wazi: lakini roho ya mgawanyiko huingia ndani ya pazia—huingia patakatifu, na kula uhai wenyewe wa dini: hubadilisha amani, mapatano na umoja wa jamii za kidini kuwa wivu, mashaka mabaya, kinyongo na husuda: na mara nyingi humalizia kwa kila neno na tendo ovu.From these texts, we may observe, 1. That the word of God requires that the members of a church should shew obedience and submission to those who have the pastoral care and superintendence over them. In essential points they should make no sacrifice to the judgment of others; but in unessential matters (as all rites and ceremonies are, which are not repugnant to the word of God) they are required to obey, and submit to, their chief pastors. And if the contentious are determined to censure this doctrine, they must lay the blame at the proper door, and criminate the scriptures themselves. 2. The texts which are produced to shew the great sin and dreadful consequences of strife, contention, and division, should place every good man on his guard against a practice so injurious to the work of God. Well is Satan represented as the spirit of division! It is the great work of Christ to unite God to man, and man to man; and the great work of the devil to divide man from God, and man from man. And, alas! this great enemy of mankind has been but too successful!—so successful, that we doubt whether greater injury has not been done, in the different ages of the world, to the cause of religion, by this grand engine of the evil one, than by all the gross vices committed by mankind! The unregenerate are under the wrath of God, whether they be formalists or open sinners: but the spirit of division enters within the vail—enters into the sanctuary, and eats up the very vitals of religion: it changes the peace and concord and union of religious societies, into jealousy, evil surmisings, malice, and envy: and too often concludes with every evil word and work.

3. Na inawezekanaje kulifikisha nidhamu ya kanisa kwenye kiwango chochote cha ukamilifu, au hata kuhifadhi utaratibu ndani yake ulio wa lazima kabisa kwa amani na ustawi wake, ikiwa kila mshiriki ana haki ya kupinga au kudharau sheria zake, na kuweka hukumu au mawazo yake mwenyewe dhidi ya hekima ya pamoja ya wale ambao, kwa ridhaa ya wote, wameitumia kutawala kanisa hilo? Ni roho hii ya kusikitisha iliyovunja jamii za Kikristo zilizokuwa hai sana kuwa vikundi, na kuwapa adui zao sababu zenye kuonekana kuwa za haki za kudharau na kudhihaki kweli kuu za dini ya kujionea. Laiti Mfalme wa amani na mapatano angetuepusha na roho hii ya kuleta mpasuko!3. And how is it possible to bring the discipline of a church to any degree of perfection, or even to preserve that order in it, which is essentially necessary for its peace and prosperity, if every member has a right to oppose or despise its laws, and to set up his judgment or fancy against the united wisdom of those, who, by common consent, have exercised the government thereof? It is this miserable spirit which has broken the most lively christian societies into parties, and given their enemies such plausible grounds to despise and ridicule the great truths of experimental religion. O that the Prince of peace and concord may preserve us from this schismatic spirit!

XXIII. Kuhusu Watawala wa Marekani.XXIII. Of the Rulers of the United States of America.

Rais, bunge, mabaraza makuu, magavana, na mabaraza ya majimbo, kama wawakilishi wa watu, ndio watawala wa Marekani, kulingana na ugawaji wa mamlaka waliopewa na sheria kuu ya shirikisho, na katiba za majimbo yao. Na majimbo hayo hayapaswi kuwa chini ya mamlaka yoyote ya kigeni.The president, the congress, the general assemblies, the governors, and the councils of state, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the general act of confederation, and by the constitutions of their respective states. And the said states ought not to be subject to any foreign jurisdiction.

MAELEZO.NOTES.

Rum. 13:1–7. Kila mtu aitii mamlaka iliyo juu yake; kwa maana hakuna mamlaka isiyotoka kwa Mungu; mamlaka zilizopo zimewekwa na Mungu. Basi yeyote anayeipinga mamlaka, anapinga agizo la Mungu; nao wapingao watajipatia hukumu; kwa kuwa watawala si kitisho kwa matendo mema, bali kwa mabaya. Je! Wataka kutoogopa mamlaka? Fanya lililo jema, nawe utapata sifa kwayo; kwa maana yeye ni mtumishi wa Mungu kwako, kwa wema. Lakini ukifanya lililo baya, ogopa; kwa maana hauchukui upanga bure; maana yeye ni mtumishi wa Mungu, mwenye kulipiza kisasi, ili kutekeleza ghadhabu juu ya yeye atendaye mabaya. Kwa hiyo mna lazima ya kutii, si kwa sababu ya ghadhabu tu, bali pia kwa sababu ya dhamiri. Kwa maana ndiyo sababu mnalipa na kodi; kwa kuwa wao ni watumishi wa Mungu, wakidumu daima katika jambo hilo hilo. Wapeni wote haki zao: mwenye kodi, kodi; mwenye ushuru, ushuru; mwenye kuogopwa, hofu; mwenye heshima, heshima. Tito 3:1. Wakumbushe watu wawe chini ya wakuu na wenye mamlaka, na kutii mahakimu. 2 Pet. 2:9–11. Bwana anajua jinsi—ya kuwaweka wasio haki hata siku ya hukumu waadhibiwe: lakini hasa wale wanaofuata mwili katika tamaa ya uchafu, na kuidharau serikali. Wajasiri, wenye kujitakia, hawaogopi kuwatukana watukufu; ilhali malaika, walio wakuu zaidi kwa nguvu na uweza, hawaleti mashtaka ya kutukana juu yao mbele za Bwana. Yuda 8. Vivyo hivyo na hawa waotaji ndoto wanatia mwili unajisi, wanaidharau enzi, na kuwatukana watukufu. 1 Tim. 2:1, 2. Basi, awali ya yote, nasihi ufanyike maombi, na dua, na sala, na shukrani, kwa ajili ya watu wote, na kwa ajili ya wafalme na wote walio na mamlaka.Rom. xiii. 1–7. Let every soul be subject unto the higher powers; for there is no power but of God: the powers that be are ordained of God. Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation: for rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore, ye must needs be subject, not only for wrath, but also for conscience sake. For, for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render, therefore, to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Tit. iii. 1. Put them in mind to be subject to principalities and powers, to obey magistrates. 2 Pet. ii. 9–11. The Lord knoweth how—to reserve the unjust unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed; they are not afraid to speak evil of dignities: whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. Jude 8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 1 Tim. ii. 1, 2. I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men, and for all that are in authority.

XXIV. Kuhusu Mali za Wakristo.XXIV. Of Christian Men’s Goods.

Utajiri na mali za Wakristo si za pamoja, kuhusu haki, hatimiliki na umiliki wake, kama wengine wanavyojisifu kwa uongo. Hata hivyo, kila mtu anapaswa, kutokana na vitu anavyomiliki, kutoa sadaka kwa ukarimu kwa maskini, kulingana na uwezo wake.The riches and goods of christians are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

MAELEZO.NOTES.

(1) Mdo. 5:3, 4. Petro akasema, Anania, mbona Shetani ameujaza moyo wako ili umwongopee Roho Mtakatifu, na kuuzuia sehemu ya thamani ya shamba? Wakati lilipokuwa halijauzwa, je! Halikuwa lako? Na lilipokwisha kuuzwa, je! Halikuwa katika uwezo wako? 1 Kor. 16:2. Siku ya kwanza ya juma kila mmoja wenu na aweke akiba kwake kama alivyofanikiwa, ili kusiwe na michango nitakapokuja. 1 Tim. 6:17, 18. Waamuru walio matajiri katika dunia hii [si kwamba watupe mali zao katika mfuko wa pamoja na washiriki wengine wa kanisa lao, bali] kwamba watende mema, wawe matajiri katika matendo mema, wawe tayari kugawa, wawe tayari kushirikiana. (2) Mt. 25:34–40. Ndipo Mfalme atawaambia wale walio upande wake wa kuume, Njoni, enyi mliobarikiwa na Baba yangu, urithini ufalme mliowekewa tangu kuumbwa ulimwengu; kwa maana nalikuwa na njaa, mkanipa chakula; nalikuwa na kiu, mkanipa kinywaji; nalikuwa mgeni, mkanikaribisha; nalikuwa uchi, mkanivika; nalikuwa mgonjwa, mkanitazama; nalikuwa gerezani, mkanijia. Amin, nawaambia, Kadiri mlivyomtendea mmojawapo wa hawa walio wadogo, ndugu zangu, mlinitendea mimi.(1) Acts v. 3, 4. Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? 1 Cor. xvi. 2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 1 Tim. vi. 17, 18. Charge them that are rich in this world [not that they throw their property into a common stock with the other members of the church to which they belong, but] that they do good, that they be rich in good works, ready to distribute, willing to communicate. (2) Matt. xxv. 34–40. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Verily, I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

XXV. Kuhusu Kiapo cha Mkristo.XXV. Of a Christian Man’s Oath.

Kama tunavyokiri kwamba kuapa bure na bila busara kumekatazwa kwa Wakristo na Bwana wetu Yesu Kristo, na Yakobo mtume wake; ndivyo tunavyoona kwamba dini ya Kikristo haikatazi, bali mtu anaweza kuapa mahakimu wanapohitaji, katika shauri la imani na upendo, ili mradi lifanyike kulingana na mafundisho ya nabii, kwa haki, kwa hukumu, na kwa kweli.As we confess that vain and rash swearing is forbidden christian men by our Lord Jesus Christ, and James his apostle; so we judge that the christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet’s teaching, in justice, judgment, and truth.

MAELEZO.NOTES.

(1) Mt. 5:34–37. Mimi nawaambia, Msiape kabisa:—Bali maneno yenu yawe, Ndiyo, ndiyo; Siyo, siyo; kwa maana yaliyozidi hayo hutoka kwa yule mwovu. Yak. 5:12. Zaidi ya yote, ndugu zangu, msiape, kwa mbingu, wala kwa nchi, wala kwa kiapo kingine chochote; bali ndiyo yenu iwe ndiyo, na siyo yenu iwe siyo; msije mkaangukia hukumu. (2) Mt. 26:63, 64. Kuhani mkuu akajibu, akamwambia, Nakuapisha kwa Mungu aliye hai, utuambie kama wewe ndiwe Kristo, Mwana wa Mungu. Yesu akamwambia, Wewe umesema: [au, kama Mtakatifu Marko anavyosema, sura ya 14:62.] Yesu akasema, Ndimi. [Yesu alimjibu kuhani mkuu alipoapishwa naye kwa dhati kwa jina la Mungu aliye hai; ingawa hakumjibu alipoulizwa bila kiapo: na tunaweza pia kutambua kwamba Wayahudi siku zote walijiona wako chini ya kiapo, walipoapishwa hivyo na kuhani mkuu. Kwa nini basi Mwokozi wetu aidhinishe kiapo kwa kujibu kuapishwa kwake, ikiwa hakuna mtu anayepaswa kuapa au kuchukua kiapo mbele ya hakimu?] 2 Kor. 1:18. Kama Mungu alivyo mwaminifu, neno letu kwenu halikuwa Ndiyo na Siyo. Aya ya 23. Lakini mimi namwita Mungu kuwa shahidi juu ya nafsi yangu, ya kwamba ni kwa kuwahurumia ndiyo sikuja Korintho bado. Gal. 1:20. Basi mambo haya ninayowaandikia, tazama, mbele za Mungu, sisemi uongo. [Mtakatifu Paulo, katika kila mojawapo ya mifano hii, anamwita Mungu ashuhudie kweli aliyoithibitisha, jambo ambalo lina asili na sifa za kiapo cha dhati.] Ebr. 6:13. Mungu alipompa Abrahamu ahadi, kwa kuwa hakuwa na mkuu zaidi ya kuapa kwa yeye, aliapa kwa nafsi yake. Aya ya 16, 17. Kwa maana wanadamu huapa kwa yule aliye mkuu kuliko wao; na kiapo kwa kuthibitisha kwao ni mwisho wa mabishano yote. Kwa hiyo Mungu, akitaka kuwaonyesha warithi wa ahadi kwa wingi zaidi kutobadilika kwa shauri lake, alilithibitisha kwa kiapo.(1) Matt. v. 34–37. I say unto you, Swear not at all:—But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Jam. v. 12. Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. (2) Matt. xxvi. 63, 64. The high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: [or, as St. Mark expresses it, ch. xiv. 62.] Jesus said, I am. [Jesus answered the high priest on being solemnly adjured or sworn by him in the name of the living God; though he would not answer him when questioned without an oath: and we may also observe, that the Jews always considered themselves upon oath, when thus adjured by the high priest. Why then should our Saviour give sanction to an oath by answering the adjuration, if no person ought to swear or take an oath before a magistrate?] 2 Cor. i. 18. As God is true, our word toward you was not yea and nay. Ver. 23. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Gal. i. 20. Now the things which I write unto you, behold, before God, I lie not. [St. Paul, in each of these instances, calls God to witness the truth which he asserted, which has in it the nature and properties of a solemn oath.] Heb. vi. 13. When God made promise to Abraham, because he could swear by no greater, he sware by himself. Ver. 16, 17. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath.

Tunapolinganisha kwa uaminifu maandiko yaliyonukuliwa hapo juu, hatuoni uwezekano wa kuyapatanisha, ila kwa kukubali, upande mmoja, kwamba ni dhambi (“hutoka kwa yule mwovu”) kutumia uthibitisho wowote katika mazungumzo ya kawaida, ulio mkali zaidi kuliko ndiyo na siyo tu; na, upande mwingine, kwamba ni halali kabisa kuapa mbele ya hakimu katika nyakati zote muhimu.When we candidly compare together the texts quoted above, we do not see the possibility of reconciling them, but by allowing, on the one hand, that it is sinful (it “cometh of evil”) to use any asseveration in common discourse, stronger than the simple yes and no; and, on the other hand, that it is perfectly lawful to make oath before the magistrate on all important occasions.

Hata hivyo, hatupingi ndugu zetu yeyote, ambao bado wana mashaka juu ya jambo hili, na wanadai, pale inapowezekana, kula kiapo cha kuthibitisha badala ya kiapo.Nevertheless, we do not object to any of our brethren, who still have doubts on this subject, and demand, where it can be obtained, an affirmation instead of an oath.

2. Mikutano na Maaskofu: Utawala wa Muungano wa Mwaka 17982. Conferences and Bishops: The Connexional Government of 1798

The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes cha Thomas Coke na Francis Asbury, toleo la 10 (Philadelphia, 1798), Sura ya I, Sehemu za III–IV: “Kuhusu Mikutano Mikuu na Mikutano ya Mwaka” na “Kuhusu Uchaguzi na Kuwekwa Wakfu kwa Maaskofu, na Wajibu Wao,” pamoja na maelezo ya maaskofu. Mistari ya OCR 1460–2344 (Internet Archive, kipengee doctrinesanddis18churgoog). Chanzo cha msingi; tafsiri za mambo ni za waandishi.The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes by Thomas Coke and Francis Asbury, 10th ed. (Philadelphia, 1798), Chapter I, Sections III–IV: “Of the General and Yearly Conferences” and “Of the Election and Consecration of Bishops, and of their Duty,” with the bishops’ notes. OCR lines 1460–2344 (Internet Archive item doctrinesanddis18churgoog). Primary source; the interpretations are the authors’.

Dokezo la CTS: “Muungano” (“Connexion” au “connection”) ni mtandao mzima wa jumuiya na wahubiri wa Kimethodisti waliofungamanishwa chini ya mkutano mmoja. Mhubiri wa mzunguko (“travelling” au itinerant) alihama kutoka mzunguko hadi mzunguko kwa uteuzi wa askofu; mhubiri “aliyetulia” (“located”) alikuwa ametulia mahali pamoja. “Kupangia vituo” (“stationing”) ni kuwagawia wahubiri nyanja zao za mzunguko. Wahubiri walipokelewa kwanza “kwa majaribio” (“on trial”) na baadaye “katika muungano kamili” (“into full connection”). “Superannuated” maana yake waliostaafu kwa sababu ya uzee; “supernumerary” anafafanuliwa katika tanbihi. Mkutano mkuu ulikutana kila miaka minne; mikutano ya mwaka ilikutana kila mwaka. Katika maandishi haya ya OCR, maneno ambayo uchanganuzi haukuruhusu kuyarejesha yameandikwa [haisomeki]. Huu ni mpango wa kihistoria wa Kanisa la Methodisti la Kiaskofu; Kanisa la Nazarene na madhehebu mengine ya Kiwesley hujitawala kwa Miongozo na Nidhamu zao wenyewe.CTS note: “Connexion” (or “connection”) is the whole network of Methodist societies and preachers bound together under one conference. A “travelling” or itinerant preacher moved from circuit to circuit at the bishop’s appointment; a “located” preacher had settled in one place. “Stationing” means assigning preachers to their circuits. Preachers were first received “on trial” and later “into full connection.” “Superannuated” means retired through age; a “supernumerary” is defined in the footnote. The general conference met every four years; the yearly (annual) conferences met each year. In this OCR text, words the scan did not allow us to recover are marked [illegible]. This is the historical Methodist Episcopal plan; the Church of the Nazarene and other Wesleyan bodies govern themselves through their own Manuals and Disciplines.

SEHEMU YA III. Kuhusu Mikutano Mikuu na Mikutano ya Mwaka.SECTION III. Of the General and Yearly Conferences.

INATAKIWA kwamba mambo yote yatafakariwe katika nyakati hizi, kama mbele ya uwepo wa Mungu mwenyewe; kwamba kila mtu aseme kwa uhuru lolote lililo moyoni mwake.IT is desired that all things be considered on these occasions, as in the immediate presence of God; that every person speak freely whatever is in his heart.

Swali la 1. Tunawezaje kuutumia vema wakati wetu katika mikutano?Quest. 1. How may we best improve our time in the conferences?

Jibu. 1. Wakati tunapozungumza, tuwe na uangalifu wa pekee wa kumweka Mungu mbele yetu siku zote.Answ. 1. While we are conversing, let us have an especial care to set God always before us.

2. Katika saa za katikati, tuuhifadhi wakati wote tuwezao kwa mazoezi ya faragha.2. In the intermediate hours, let us redeem all the time we can for private exercises.

3. Humo na tujitoe kwa maombi kwa ajili ya mtu na mwenzake, na kwa ajili ya baraka juu ya kazi yetu.3. Therein let us give ourselves to prayer for one another, and for a blessing on our labour.

Swali la 2. Nani atakayeunda mkutano mkuu?Quest. 2. Who shall compose the general conference?

Jibu. Wahubiri wote wa mzunguko watakaokuwa katika muungano kamili wakati wa kufanyika kwa mkutano.Answ. All the travelling preachers who shall be in full connection at the time of holding the conference.

Swali la 3. Nani atakayehudhuria mikutano ya mwaka?Quest. 3. Who shall attend the yearly conferences?

Jibu. Wahubiri wote wa mzunguko walio katika muungano kamili, na wale watakaopokelewa katika muungano kamili.Answ. All the travelling preachers who are in full connection, and those who are to be received into full connection.

Swali la 4. Nani atakayeweka nyakati za kufanyika kwa mikutano ya mwaka?Quest. 4. Who shall appoint the times of holding the yearly conferences?

Jibu. Maaskofu.Answ. The bishops.

Swali la 5. Ni njia gani tunayoifuata kwa kawaida katika mikutano ya mwaka?Quest. 5. What is the method wherein we usually proceed in the yearly conferences?

Jibu. Tunauliza, 1. Ni wahubiri gani wanaokubaliwa kwa majaribio?Answ. We inquire, 1. What preachers are admitted on trial?

2. Ni nani wanaobaki kwenye majaribio?2. Who remain on trial?

3. Ni nani wanaokubaliwa katika muungano kamili?3. Who are admitted into full connection?

4. Ni nani walio mashemasi?4. Who are the deacons?

5. Ni nani walio wazee?5. Who are the elders?

6. Ni nani waliochaguliwa kwa kura za pamoja za mkutano mkuu ili kutumikia ofisi ya kiaskofu, na kusimamia Kanisa la Methodisti la Kiaskofu huko Marekani?6. Who have been elected by the unanimous suffrages of the general conference to exercise the episcopal office, and superintend the Methodist episcopal church in America?

7. Ni nani walio chini ya hali ya kutulia (location), kwa sababu ya udhaifu wa mwili, au mambo ya familia? 8. Ni nani walio wahubiri wasaidizi (supernumeraries)?* 9. Ni nani waliokufa mwaka huu? 10. Je! Wahubiri wote hawana lawama katika maisha na mwenendo?7. Who are under a location, through weakness of body, or family concerns? 8. Who are the supernumeraries?* 9. Who have died this year? 10. Are all the preachers blameless in life and conversation?

* Mhubiri msaidizi (supernumerary) ni yule aliyechoshwa sana katika huduma ya kuzunguka hata hawezi kuhubiri daima: lakini wakati huo huo yuko tayari kufanya kazi yoyote katika huduma ambayo mkutano utamwelekeza na nguvu zake zitamwezesha kuifanya.* A supernumerary preacher is one so worn out in the itinerant service, as to be rendered incapable of preaching constantly: but, at the same time, is willing to do any work in the ministry, which the conference may direct and his strength enable him to perform.

11. Ni nani wanaofukuzwa kutoka katika muungano?11. Who are expelled from the connection?

12. Wahubiri wamepangiwa wapi mwaka huu?12. Where are the preachers stationed this year?

13. Ni idadi gani iliyo katika jumuiya?13. What numbers are in society?

14. Kimekusanywa kiasi gani kwa gharama zisizotarajiwa?14. What has been collected for the contingent expences?

15. Kimetumiwaje?15. How has this been expended?

16. Ni kiasi gani kinachochangiwa kwa mfuko wa wahubiri waliostaafu, na wajane na yatima wa wahubiri?16. What is contributed towards the fund for the superannuated preachers, and the widows and orphans of the preachers?

17. Ni madai gani yaliyopo juu yake?17. What demands are there upon it?

18. Mkutano wetu ujao utafanyika wapi na lini? Swali la 6. Je! Kuna shughuli nyingine yoyote ya kufanywa katika mikutano ya mwaka?18. Where and when shall our next conference be held? Quest. 6. Is there any other business to be done in the yearly conferences?

Jibu. Kuchagua na kuwaweka wakfu wazee na mashemasi.Answ. The electing and ordaining of elders and deacons.

Swali la 7. Je! Kuna maelekezo mengine yoyote ya kutolewa kuhusu mikutano ya mwaka?Quest. 7. Are there any other directions to be given concerning the yearly conferences?

Jibu. Kutakuwa na mikutano sita kwa mwaka: kama ifuatavyo, yaani:Answ. There shall be six conferences in the year: as follows, viz.

La 1. Mkutano wa New-England, ambao chini ya uongozi wake yatakuwa mambo ya kanisa letu katika New-England, na katika sehemu ile ya jimbo la New-York iliyo upande wa mashariki wa mto Hudson: Isipokuwa, kwamba kama maaskofu wataona ni lazima, mkutano waweza kufanyika katika Jimbo la Maine.1st. The New-England conference, under the direction of which shall be the affairs of our church in New-England, and in that part of the state of New-York, which lies on the east side of Hudson’s river: Provided, That if the bishops see it necessary, a conference may be held in the Province of Maine.

2. Mkutano wa Philadelphia, kwa uongozi wa mambo yetu katika sehemu nyingine ya jimbo la New-York, katika New-Jersey, katika sehemu yote ya Pennsylvania iliyo upande wa mashariki wa mto Susquehannah; jimbo la Delaware, na peninsula yote iliyobaki.2. The Philadelphia conference, for the direction of our concerns in the remainder of the state of New-York, in New-Jersey, in all that part of Pennsylvania which lies on the east side of the Susquehannah river; the state of Delaware, and all the rest of the peninsula.

3. Mkutano wa Baltimore, kwa sehemu iliyobaki ya Pennsylvania, sehemu iliyobaki ya Maryland, na Northern neck ya Virginia.3. The Baltimore conference, for the remainder of Pennsylvania, the remainder of Maryland, and the Northern neck of Virginia.

4. Mkutano wa Virginia, kwa sehemu yote ya Virginia iliyo upande wa kusini wa mto Rappahannock, na kwa sehemu yote ya North-Carolina iliyo upande wa kaskazini wa Cape-Fear river, ikiwa ni pamoja na mizunguko iliyo kwenye matawi ya Yadkin.4. The Virginia conference, for all that part of Virginia which lies on the south side of the Rappahannock river, and for all that part of North-Carolina which lies, on the north side of Cape-Fear river, including also the circuits which are situated on the branches of the Yadkin.

5. Mkutano wa South-Carolina, kwa South-Carolina, Georgia, na sehemu iliyobaki ya North-Carolina.5. The South-Carolina conference, for South-Carolina, Georgia, and the remainder of North-Carolina.

6. Mkutano wa magharibi, kwa majimbo ya Kentucky na Tennessee; Isipokuwa, kwamba maaskofu watakuwa na mamlaka ya kuweka mikutano mingine ya mwaka katika kipindi cha kati ya mikutano mikuu, kama mizunguko mipya ya kutosha itaundwa mahali popote kwa kusudi hilo.6. The western conference, for the states of Kentucky and Tennessee; Provided, That the bishops shall have authority to appoint other yearly conferences in the interval of the general conference, if a sufficiency of new circuits be any where formed for that purpose.

Swali la 8. Wilaya zinapaswa kuundwaje?Quest. 8. How are the districts to be formed?

Jibu. Kulingana na hukumu ya askofu.Answ. According to the judgment of the bishop.

N. B. Endapo hakuna askofu wa kusafiri katika wilaya na kutumikia ofisi ya kiaskofu, kwa sababu ya kifo, wilaya zitaongozwa kwa kila namna na mikutano ya mwaka na wazee wasimamizi, hadi mkutano mkuu ujao (isipokuwa uwekaji wakfu tu).N. B. In case that there be no bishop to travel through the districts, and exercise the episcopal office, on account of death, the districts shall be regulated in every respect by the yearly conferences and the presiding elders, till the ensuing general conference (ordinations only excepted).

MAELEZO.NOTES.

Ni lazima kabisa kwa kila kundi kubwa la watu, wawe wameunganishwa kwa vifungo vya kiraia au vya kidini, kuwa na miongoni mwao idadi teule ya watu waliopewa mamlaka ya kutunga kanuni kwa ajili ya kutawala jumuiya. Si jambo kubwa kwa jina gani kundi hili teule litatambulishwa. Jina ambalo baba yetu mstahiki katika Injili, marehemu Bw. Wesley, alilipendelea kwa jumuiya yetu, lilikuwa Mkutano (Conference); na kwa hiyo tumeendelea kulitumia. Kwa kweli jina hilo linatokana na Maandiko kikamilifu. Katika Matendo ya Mitume tunaarifiwa kwamba Paulo na Barnaba walipanda kwenda Yerusalemu kushauriana na mitume na wazee, kuhusu mabishano ya tohara. Lakini baada ya kutoa ujumbe wao, “na kutangaza mambo yote ambayo Mungu alikuwa amefanya pamoja nao,— wakainuka watu wa dhehebu la Mafarisayo, walioamini, wakisema, Ni lazima kuwatahiri [Mataifa] na kuwaagiza kushika sheria ya Musa.” Tazama Matendo sura ya 15. Mkutano huu huu unaitwa na Mtakatifu Paulo, Gal. 2:1–10, mkutano (conference): “Maana wale walioonekana kuwa wana cheo katika mkutano hawakuniongezea kitu.” Haiwezekani kwa mtu yeyote mwenye busara anayelinganisha sura hizo mbili kwa makini kutoona kwamba mkutano unaosemwa hapa ulihusu kukutana kwa mitume na wazee pamoja na Paulo na Barnaba [haisomeki]. Mtakatifu Paulo anaonekana kulitumia neno hilo kana kwamba lilijulikana vema, na mara nyingi hutumika kwa mikutano ya namna hiyo.It is indispensably necessary for every great body of people, whether united by civil or religious bonds, to have among them a select number, invested with the authority of making regulations, for the government of the society. It is of small importance by what name this select body is distinguished. The name which our venerable father in the gospel, the late Mr. Wesley, preferred, in respect to our society, was that of Conference; and we have, therefore, continued to use it. Indeed the name is perfectly scriptural. In the Acts of the Apostles we are informed, that Paul and Barnabas went up to Jerusalem to consult the apostles and elders, in respect to the dispute concerning circumcision. But after they had delivered their message, “and declared all things that God had done with them,— there rose up certain of the sect of the Pharisees, which believed, saying, that it was needful to circumcise them [the gentiles] and to command them to keep the law of Moses.” See the 15th chapter of the Acts. This very meeting is called, by St Paul, Gal. ii. 1–10, a conference: “For they who seemed to be somewhat in conference added nothing to me.” It is impossible for any discerning person who attentively compares the two chapters together, not to see that the conference here spoken of respected the meeting of the apostles and elders with Paul and Barnabas [illegible]. St. Paul seems to use the word as if it was well known, and frequently applied to such meetings.

Jumuiya zetu zimetawanyika katika nchi kubwa mno, inayopanuka kama maili elfu moja mia nne kutoka kaskazini hadi kusini, na kutoka maili mia tano hadi mia nane kutoka mashariki hadi magharibi. Kwa hiyo, hatukuweza, kwa haki kwa kazi ya Mungu, wala kwa hali ya fedha zetu, kufanya mikutano yetu mikuu mara nyingi zaidi ya mara moja katika miaka minne. Kama ingekuwa mara nyingi zaidi, kutokuwepo kwa muda mrefu kwa wahudumu wengi sana katika mizunguko na wilaya zao kungekuwa hasara isiyoweza kurekebishwa kwa jumuiya na makutaniko. Wala hatudhani kwamba asili ya katiba ya kidini inahitaji kupitia upya mara nyingi zaidi kanuni zinazoitawala. Lakini zipo mambo mbalimbali, yasiyoingia chini ya jina la sheria, yanayohitaji mikusanyiko au mikutano ya mara nyingi zaidi kuyatafakari. Kukubali wahubiri kwa majaribio na katika muungano kamili, kuwaweka wakfu wazee na mashemasi, kuchunguza tabia za wahudumu na wahubiri, na kuwapangia vituo wote, pamoja na kusimamia mfuko wa wahubiri waliostaafu, n.k. ni mambo ya uzito mkubwa kabisa, yanayodai mikutano ya mara kwa mara. Kwa sababu hiyo, mkutano mkuu umeweka mikutano ya mwaka, iliyogawanywa kwa njia bora kadiri walivyoweza; ikiwa na washiriki, kadiri iwezekanavyo, angalau askofu mmoja—mzee msimamizi wa kila wilaya iliyo chini ya uongozi wa mikutano hiyo, kila mmoja kwa wilaya yake—wazee, mashemasi, na wahubiri walio katika muungano kamili. Watu hawa, ambao wamekuwa wakizunguka mwaka uliotangulia kati ya jumuiya zote katika wilaya na mizunguko hiyo, kila mmoja kwa upande wake, wanaweza kutoa habari kamili kabisa na timilifu kabisa kuhusu mambo yote yanayoingia chini ya uchunguzi wa mikutano ya mwaka.Our societies are scattered over a vast country, extending about fourteen hundred miles from north to south, and from five to eight hundred from east to west. We could not, therefore, in justice to the work of God, nor from the state of our finances, hold our general conferences oftener than once in four years. If they were more frequent, the long absence of so many ministers from their respective circuits and districts, would be an irreparable loss to the societies and congregations. Nor do we think, that the nature of a religious constitution renders it necessary to revise more frequently the regulations by which it is governed. But there are various particulars, which do not come under the name of laws, which require more frequent assemblies or conferences for their consideration. The admission of preachers on trial and into full connection, the ordination of elders and deacons, the examination of the characters of the ministers and preachers, and the stationing of them all, as well as the management of the fund for the superannuated preachers, &c. are points of the strictest moment, and call for frequent meetings. On this account, the general conference has appointed yearly conferences, divided in the best manner they were able; to be composed, as far as possible, of at least one bishop— the presiding elder of each district within the controul of those conferences, respectively — the elders, deacons, and the preachers in full connexion. These men, who have been travelling the preceding year among all the societies in those districts and circuits, respectively, can give the fullest, the completest information on all the subjects which come under the cognizance of the yearly conferences.

Lakini inaweza kuulizwa. Kwa nini wajumbe hawatumwi kwenye mikutano hii kutoka kila mzunguko? Tunajibu, Ingeharibu kabisa mpango wetu wa kuzunguka. Wangejishughulisha hasa, kama si pekee, na masilahi ya wateuzi wao wenyewe. Hawawezi kutarajiwa, kwa asili ya mambo, kutoa dhabihu zinazohitajika, na kuingia bila upendeleo katika mema ya kundi zima. Wangejitahidi kwa lazima kupata wahubiri wenye uwezo zaidi na wachangamfu zaidi kwa mizunguko yao, bila kuingia, labda hata kidogo, katika ile roho pana ya kitume, inayojitahidi, hata kama dhabihu ni kubwa kiasi gani, kufanya mambo yote yapatane. Tofauti za karama za wahudumu, na masilahi yanayopingana ya wajumbe, vingeleta migogoro yenye mwelekeo wa kuangamiza; na katika visa vingi, njia zisizofaa zingetumiwa kupata jambo lililotakiwa. Mara nyingi wajumbe, wasipofanikiwa katika ombi lao la mhubiri wanayempenda, huenda wangemtolea ofa za siri atulie kati yao; na wasipofanikiwa katika kila jambo, na mhubiri aliyepangiwa wao na wateuzi wao asiwe wa kupendeza kwa matakwa yao, wanaweza kukasirika, na kwa chuki, na kwa ripoti zao zisizofaa wakirudi, wanaweza kusababisha kujitenga na mwili mkuu. Na wale wanaodhani hili ni ndoto tu (chimera), wanaonyesha, tunadhani, ujuzi mdogo wa asili ya mwanadamu: hawazingatii jinsi hisia zilizochemka zingetetea kwa urahisi na nguvu huduma ya kutulia—jinsi kukata tamaa na wivu vingeonyesha mwenendo ulio safi zaidi na usio na ubinafsi katika mwanga usiofaa kabisa: bila kusema lolote kuhusu kazi na gharama za mpango kama huo. Wakati, kwa upande mwingine, washiriki wa sasa wanaounda mikutano yetu, ambao hawajui, wanapokutana, nyanja yao ijayo ya kazi itakuwa ipi, na wako tayari kukimbia popote kwa shughuli za Bwana wao, hawako wazi kwa majaribu yaliyotajwa hapo juu kwa kiasi kama hicho.*But it may be asked. Why are not delegates sent to these conferences from each of the circuits? We answer, It would utterly destroy our itinerant plan. They would be concerned chiefly, if not only, for the interests of their own constituents. They could not be expected, from the nature of things, to make the necessary sacrifices, and to enter impartially into the good of the whole. They would necessarily endeavour to obtain the most able and lively preachers for their respective circuits, without entering, perhaps at all, into that enlarged, apostolic spirit, which would endeavour, whatever might be the sacrifice, to make all things tally. The difference of gifts in the ministers, and the opposing interests of the delegates, would produce conflicts, of a pernicious tendency; and, in many instances, improper means would be used for obtaining the desired point. Frequently the delegates, if unsuccessful in their application for their favourite preacher, would probably make him secret offers to settle among them; and if unsuccessful in every point, and the preacher, appointed for them and their constituents, was not agreeable to their wishes, they might grow indignant, and, through resentment, and by their unfavourable reports, on their return, might cause a separation from the general body. And those who imagine this to be a mere chimera, shew, we think, but little knowledge of human nature: they do not consider how easily and powerfully the heated passions would plead in favour of a settled ministry—how easily disappointment and jealousy would present the purest and most disinterested conduct in the most unfavourable light: to say nothing of the labour and expence of such a plan. Whilst, on the other hand, the present members who compose our conferences, who know not, when they meet, what may be their next sphere of action, and are willing to run any where on the errands of their Lord, are not nearly as much exposed to the temptations mentioned above.*

Sehemu zifuatazo za Neno la Mungu zinaonyeshwa kuunga mkono mpango wa kuzunguka wa kueneza injili; mpango ambao unafanya kanuni nyingi zilizomo katika sehemu hii kuwa za lazima kwa uwepo wa jumuiya yetu iliyoungana: Mt. 10:5–11. “Hawa kumi na wawili [mitume] Yesu aliwatuma, akawaagiza, akisema, Nendeni— kwa kondoo waliopotea wa nyumba ya Israeli. Na mnapokwenda, hubirini, mkisema, Ufalme wa mbinguni umekaribia. Na katika mji wo wote au kijiji mtakachoingia, tafuteni,” n.k. Mt. 22:8–10. “Ndipo akawaambia watumwa wake, Arusi i tayari, lakini wale walioalikwa hawakustahili. Basi, nendeni njia panda, na wo wote mtakaowaona, waalikeni arusini. Watumwa wale wakatoka kwenda njia kuu,” n.k. Mt. 28:19. “Basi, nendeni, mkawafanye mataifa yote kuwa wanafunzi.” Marko 6:7–12. “Akawaita wale kumi na wawili, akaanza kuwatuma wawili wawili, akawaagiza wasichukue kitu kwa safari, ila fimbo tu.—Akawaambia, Po pote mtakapoingia nyumbani, kaeni humo hata mtakapotoka mahali pale.— Wakatoka, wakahubiri watu watubu.” Luka 10:1–9. “Baada ya hayo Bwana akawaweka wengine sabini, akawatuma wawili wawili wakutangulie mbele ya uso wake, waende katika kila mji na mahali alipokusudia kuja mwenyewe. Na nyumba yo yote mtakayoingia, semeni kwanza, Amani iwe nyumbani humu.—Na mji wo wote mtakaoingia, nao wakiwakaribisha,—waambieni, Ufalme wa Mungu umewakaribia.” Luka 14:23. “Bwana akamwambia yule mtumwa, Toka nje, uende njia kuu na mipakani, ukawalazimishe kuingia, nyumba yangu ipate kujaa.” Mdo. 8:4. “Wale waliotawanyika walikwenda huko na huko wakilihubiri neno.” Aya ya 40. “Filipo—alihubiri katika miji yote, hata alipofika Kaisaria.” 15:36. “Paulo akamwambia Barnaba, Na turudi sasa tukawatazame ndugu zetu katika kila mji tulimolihubiri neno la Bwana,” n.k.The following portions of the Word of God are pointed out in support of the itinerant plan for the propagation of the gospel; which plan renders most of the regulations contained in this section, essential to the existence of our united society: Matt. x. 5–11. “These twelve [apostles] Jesus sent forth, and commanded them, saying, Go— to the lost sheep of the house of Israel. And as ye go, preach, saying. The kingdom of heaven is at hand. And into whatsoever city or town ye shall enter, inquire,” &c. Matt. xxii. 8–10. “Then saith he to his servants. The wedding is ready, but they which were bidden were not worthy. Go ye therefore, into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways,” &c. Matt. xxviii. 19. “Go ye, therefore, and teach all nations.” Mark vi. 7–12. “And he calleth unto him the twelve, and began to send them forth by two and two, and commanded them that they should take nothing for their journey, save a staff only.—And he said unto them. In what place soever ye enter into an house, there abide, till ye depart from that place.— And they went out, and preached that men should repent.” Luke x. 1–9. “After these things the Lord appointed other seventy also and sent them two and two before his face into every city and place, whither he himself would come. And into whatsoever house ye enter, first say, Peace be to this house.—And into whatsoever city ye enter, and they receive you,—say unto them. The kingdom of God is come nigh unto you.” Luke xiv. 23. “And the lord said unto the servant. Go out into the highways and hedges, and compel them to come in, that my house may be filled.” Acts viii. 4. “They that were scattered abroad went every where preaching the word.” Ver. 40. “Philip—preached in all the cities, till he came to Cesarea.” xv. 36. “Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord,” &c.

* Hatuko mbali kabisa na kutoa maoni haya kwa kutoheshimu ndugu zetu waliotulia. Kinyume chake, tunajua vema kwamba wengi wao ni sawa na yeyote kati yetu, na labda wanatuzidi sana katika neema na hekima. Tumetoa maoni haya kwa sababu tu ya hali yao ya kutulia, tukijua vema kwamba watu wetu hawatachagua kamwe kuwa wajumbe wao wasio wenye hekima na wema. Lakini hali ya mwanadamu ndivyo ilivyo, na labda wajibu wa mwanadamu ndivyo ulivyo, kwamba daima atawapendelea watu anaowatendea kazi, na ambao anawajibika kwao, kuliko wengine wote. Labda sisi wenyewe tungetenda vivyo hivyo, kama tungekuwa wajumbe wa mzunguko mmoja au wilaya moja.* We are very far from making these remarks out of any disrespect to our located brethren. On the contrary, we are very conscious that many of them equal any of us, and perhaps much exceed us in grace and wisdom. We have made these observations only on account of their located situation, well knowing that our people would on no occasion choose any for their delegates who were not wise and good men, But such is the nature of man, and perhaps such is the duty of man, that he will always prefer the people for whom he acts, and to whom he is responsible, before all others. We should, probably, act in the same manner ourselves, if we were delegates for a single circuit or district.

Tumekwisha kuonyesha kwamba Timotheo na Tito walikuwa maaskofu wa kusafiri. Kwa kifupi, kila mtu mwaminifu anayeyajua vema Maandiko ya Agano Jipya, lazima akubali kwamba, mipango mingine ina ubora gani wowote, mpango huu ndio wa kwanza na wa kitume. Lakini hatungetaka kamwe kusema kwa kutoheshimu wahudumu waaminifu waliotulia wa kanisa lolote. Hatuna shaka, bali, kutokana na asili na mazingira ya mambo, lazima kulikuwa na wahudumu wengi waliotulia katika makanisa ya kwanza: na ni lazima tukiri, kwa shukrani kwa Mungu, kwamba ndugu zetu waliotulia katika kanisa letu ni wa manufaa kweli na wa umuhimu mkubwa, katika vituo vyao. Lakini, kwa upande mwingine, tunatambua sana umuhimu mkubwa wa mpango wa kuzunguka, hata tumeazimia, kwa neema ya Mungu, kuudumisha kwa nguvu zetu zote: wala hoja yoyote inayoweza kutolewa, ionekane ya kukubalika kiasi gani, au itolewe kwa sababu gani yoyote, haitatushawishi kutoa dhabihu ndogo kabisa katika jambo hili, wala, kwa kuingiza jambo jipya lolote, kuhatarisha hata kidogo kuuumiza mpango ambao Mungu ameukubali kwa ajabu hivyo, na ambao unapatana kikamilifu na mazoea ya kitume na ya kanisa la kwanza.We have already shewn, that Timothy and Titus were travelling bishops. In short, every candid person, who is thoroughly acquainted with the New Testament, must allow, that whatever excellencies other plans may have, this is the primitive and apostolic plan. But we would by no means speak with disrespect of the faithful located ministers of any church. We doubt not, but, from the nature and circumstances of things, there must have been many located ministers in the primitive churches: and we must acknowledge, with gratitude to God, that the located brethren in our church are truly useful and of considerable consequence, in their respective stations. But, on the other hand, we are so conscious of the vast importance of the travelling plan, that we are determined, through the grace of God, to support it to the utmost of our power: nor will any plea which can possibly be urged, however plausible it may appear, or under whatever pretence proposed, induce us to make the least sacrifice in this respect, or, by the introduction of any novelty, to run the least hazard of wounding that plan, which God has so wonderfully owned, and which is so perfectly consistent with the apostolic and primitive practice.

Sasa tunaomba kwa unyenyekevu ruhusa ya kutoa mawaidha machache (kwa kuwa sheria au kanuni hatuna mamlaka ya kuzitunga) kama maelezo ya maneno yale yaliyomo katika utangulizi wa sehemu hii, “Inatakiwa kwamba kila mtu aseme kwa uhuru lolote lililo moyoni mwake:” nasi tunayapendekeza kwa urahisi zaidi kwa kuwa yamechukuliwa kutoka kwenye kumbukumbu za mikutano zilizoandaliwa na ndugu zetu wakubwa, washiriki wa mkutano wa Uingereza:We will now humbly beg leave to drop a few hints (for laws or regulations we have no authority to make) as explanatory of those words in the introduction to this section, “It is desired, that every person speak freely whatever is in his heart:” and we propose them the more readily, as they are extracted from the minutes drawn up by our elder brethren, the members of the British conference:

I. Mpende kwa upole sifa ya kila ndugu; lakini kaa mbali kabisa na kuunga mkono dhambi. 2. Usiseme lolote katika mkutano isipokuwa lile lililo la lazima kabisa na linalohusu jambo.I. Be tender of the character of every brother; but keep at the utmost distance from countenancing sin. 2. Say nothing in the conference but what is strictly necessary, and to the point.

3. Ukishtakiwa na mtu yeyote, kumbuka kwamba kumshtaki mwingine si kujisafisha; kwa hiyo liepuke.3. If accused by any one, remember recrimination is no acquittance; therefore avoid it.

4. Jihadhari na kutovumilia kupingwa; nyamaza; lakini uwe wazi kushawishiwa. Shauri ni la Mungu, wala hahitaji mikono ya Uza kuliunga mkono sanduku lake. Kushikilia sana jambo kwa sababu wewe ndiye uliyelileta kunaweza kuwa ni kujilisha mwenyewe tu. Uwe na utulivu kabisa, wengi wakiamua kinyume chako.4. Beware of impatience of contradiction; be silent; but be open to conviction. The cause is God’s, and he needs not the hands of an Uzzah to support his ark. The being too tenacious of a point, because you brought it forward, may be only feeding self. Be quite easy, if a majority decide against you.

5. Usitumie hila wala hadaa kupata jambo lolote. Unyofu wa kweli siku zote hujitegemeza wenyewe. Lakini hakuna haja ya kusema yote unayoyajua au kuyadhania daima.5. Use no craft or guile to gain any point. Genuine simplicity will always support itself. But there is no need always to say all you know or think.

6. Jihadhari na kujiamini kupita kiasi katika uwezo wako mwenyewe; wala usimdharau mpinzani kamwe.6. Beware of too much confidence in your own abilities; and never despise an opponent.

7. Epuka wepesi wote wa roho, hata ule ambao ungekuwa hauna hatia mahali pengine popote.—Wewe, Mungu, waniona.7. Avoid all lightness of spirit, even what would be innocent any where else.—Thou, God, seest me.

Kuweka nyakati za kufanya mikutano ya mwaka lazima kupewe maaskofu, la sivyo hawawezi kamwe kupanga safari zao katika bara hili, ili waweze kuhudhuria kila mojawapo ya mikutano. Lakini haki ya kuweka mahali iko kwa mikutano yenyewe.The appointment of the times for holding the yearly conferences must necessarily be invested in the bishops, otherwise they cannot possibly form their plans for travelling through the continent, so that they may be enabled to attend each of the conferences. But the right of fixing the places rests with the conferences.

Hatuwezi kukosa kutaja, kabla ya kumaliza sehemu hii, uchunguzi mkali ambao tabia za wahubiri hupitia katika mikutano ya mwaka. Mtakatifu huyo mashuhuri wa Mungu na mwandishi mkuu, John Fletcher, alipokuwapo mara moja katika mkutano wa Uingereza, wakati wa kuchunguza tabia, alionekana kustaajabu, na akaeleza mshangao wake na kuridhika kwake kwa maneno makali sana. Uchunguzi huo ni mkali vilevile katika mikutano yote ya muungano mzima. Wala hatujui kanisa lolote ambalo usafi wa maadili, usahihi wa mafundisho, na manufaa ya maisha na kazi za wahudumu (kwa kuwa haya yote yamo katika uchunguzi) vinazingatiwa kwa ukali zaidi kuliko katika letu.We cannot omit noticing, before we conclude this section, the strict examination which the characters of the preachers pass through, in the yearly conferences. When that eminent saint of God, and great writer, John Fletcher, was once present, in the British conference, at the examination of the characters, he seemed astonished, and expressed his surprise and approbation in very strong terms. The examination is equally strict in all the conferences throughout the connection. And we know of no church where the purity of the morals, the orthodoxy of the doctrines, and the usefulness of the lives and labours of the ministers (for all these are included in the examination) are more strictly attended to than in ours.

Kuhusu mgawanyo wa bara hili, kwa kusudi la kufanya mikutano ya mwaka, tunaweza kuona kwamba kwa miaka kadhaa mikutano ya mwaka ilikuwa midogo sana, ikiwa na wahubiri wa wilaya moja tu, au ya wilaya mbili au tatu ndogo sana. Hili lilikuwa na usumbufu mwingi. 1. Walikuwapo wahubiri wakuu wachache tu, ambao miaka yao na uzoefu wao ulikuwa umekomaza hukumu zao, walioweza kuhudhuria mkutano wowote mmoja, 2. Mikutano hiyo ilikosa heshima ile ambayo kila sinodi ya kidini inapaswa kuwa nayo, na ambayo daima huandamana na kusanyiko kubwa la wahudumu wa Injili. 3. Mpango wa kuzunguka ulibanwa sana, kwa sababu ya ugumu wa kuwahamisha wahubiri kutoka wilaya moja hadi nyingine. Usumbufu huu wote, tunaamini, utaondolewa kwa mpango wa sasa; na wakati huo huo mikutano imepangwa hivyo kwamba washiriki wote, kila mmoja kwa wakati wake, waweze kuhudhuria kwa taabu kidogo.In respect to the division of the continent, for the purpose of holding the yearly conferences, we may observe, that for several years the annual conferences were very small, consisting only of the preachers of a single district, or of two or three very small ones. This was attended with many inconveniences. 1. There were but few of the senior preachers, whose years and experience had matured their judgments, who could be present at any one conference, 2. The conferences wanted that dignity which every religious synod should possess, and which always accompanies a large assembly of Gospel ministers. 3. The itinerant plan was exceedingly cramped, from the difficulty of removing preachers from one district to another. All these inconveniences will, we trust, be removed on the present plan; and at the same time the conferences are so arranged, that all the members, respectively, may attend with little difficulty.

Kwa hayo yote yanaweza kuongezwa kwamba [haisomeki] wahubiri wasio na ndoa wanaweza kusogea kwa kiwango kikubwa zaidi [haisomeki] injili iliyobarikiwa kwa upana zaidi kupitia majimbo kumi na sita, na sehemu nyingine za bara; wakati wahubiri walio na ndoa, ambao hali zao zinawataka, katika visa vingi, kutulia zaidi kuliko wasio na ndoa, watafunguliwa uwanja mkubwa wa kazi; na vilevile maaskofu wataweza kuhudhuria mikutano kwa urahisi zaidi, na bila kuumiza afya zao. Kanuni kuhusu wale watakaohudhuria mikutano imewekwa, ili jumuiya zetu na makutaniko yapate kuhudumiwa kwa kuhubiriwa wakati wa mikutano. Kwa hiyo tungependa kuwa na wahubiri wachache wa mzunguko kati ya makundi yetu ya wapendwa nyakati hizo. Lakini kwa kuwa tunataka kufanya mikutano iwe ya heshima na uzito iwezekanavyo, hatuwezi kumwachilia yeyote nyakati hizo muhimu, isipokuwa wahubiri walio kwenye majaribio. Wao nao hawatakuwapo katika mikutano ya mwaka kwa mwaka mmoja tu, kwa kuwa lazima wawepo wa pili ili wakubaliwe katika muungano kamili.To all which may be added, that the [illegible] unmarried preachers may move on a larger scale [illegible] blessed gospel far more extensively through the sixteen states, and other parts of the continent; whilst the married preachers, whose circumstances require them, in many instances, to be more located than the single men, will have a considerable field of action opened to them; and also the bishops will be able to attend the conferences with greater ease, and without injury to their health. The regulation concerning those who are to attend the conferences, is made, that our societies and congregations may be supplied with preaching during the conferences. We would, therefore, wish to have a few of the travelling preachers among our dear flocks at those times. But as we desire to make the conferences as respectable and weighty as possible, we can spare none at those important seasons, except the preachers upon trial. They, also, will be absent from the yearly conferences only for one year, as they must be present on the second to be admitted into full connexion.

SEHEMU YA IV. Kuhusu Uchaguzi na Kuwekwa Wakfu kwa Maaskofu, na Wajibu Wao.SECTION IV. Of the Election and Consecration of Bishops, and of their Duty.

Swali la 1. Askofu atawekwaje baadaye?Quest. 1. How is a bishop to be constituted in future?

Jibu. Kwa uchaguzi wa mkutano mkuu, na kwa kuwekewa mikono na maaskofu watatu, au angalau askofu mmoja na wazee wawili.Answ. By the election of the general conference, and the laying on of the hands of three bishops, or at least of one bishop and two elders.

Swali la 2. Ikiwa kwa kifo, kufukuzwa, au njia nyingine yoyote, hakuna askofu anayebaki katika kanisa letu, tutafanya nini?Quest. 2. If by death, expulsion, or otherwise, there be no bishop remaining in our church, what shall we do?

Jibu. Mkutano mkuu utamchagua askofu; na wazee, au watatu wowote kati yao, watakaoteuliwa na mkutano mkuu kwa kusudi hilo, watamweka wakfu kulingana na ibada yetu ya kuwekwa wakfu.Answ. The general conference shall elect a bishop; and the elders, or any three of them, who shall be appointed by the general conference for that purpose, shall ordain him according to our office of ordination.

Swali la 3. Wajibu wa askofu ni upi?Quest. 3. What is the bishop’s duty?

Jibu. 1. Kuongoza mikutano yetu.Answ. 1. To preside in our conferences.

2. Kuweka uteuzi wa wahubiri kwa mizunguko mbalimbali.2. To fix the appointments of the preachers for the several circuits.

3. Katika vipindi vya kati ya mikutano, kubadilisha, kupokea, au kusimamisha wahubiri, kama hitaji litakavyodai.3. In the intervals of the conferences, to change, receive, or suspend preachers, as necessity may require.

4. Kusafiri katika muungano kwa ujumla.4. To travel through the connection at large.

5. Kusimamia shughuli za kiroho na za kidunia za jumuiya.5. To oversee the spiritual and temporal business of the societies.

6. Kuwaweka wakfu maaskofu, wazee na mashemasi.6. To ordain bishops, elders, and deacons.

Swali la 4. Askofu anawajibika kwa nani kwa mwenendo wake?Quest. 4. To whom is the bishop amenable for his conduct?

Jibu. Kwa mkutano mkuu, ambao una mamlaka ya kumfukuza kwa mwenendo usiofaa, kama wataona ni lazima.Answ. To the general conference, who have power to expel him for improper conduct, if they see it necessary.

Swali la 5. Ni utaratibu gani utawekwa kwa kumhukumu askofu mwenye maadili mabaya, katika kipindi cha kati ya mkutano mkuu?Quest. 5. What provision shall be made for the trial of an immoral bishop, in the interval of the general conference?

Jibu. Askofu akiwa na hatia ya uovu wa maadili, wazee watatu wa mzunguko watamwendea, na kumchunguza kuhusu jambo hilo; na wazee hao watatu wakiamini kweli kwamba askofu ana hatia ya kosa hilo, wataita kuwasaidia wazee wasimamizi wawili kutoka wilaya mbili za jirani na ile ambamo kosa lilitendwa, ambapo kila mzee msimamizi ataleta pamoja naye wazee wawili, au mzee mmoja na shemasi mmoja. Watu hao tisa waliotajwa watakuwa mkutano, wa kuchunguza shtaka lililoletwa dhidi ya askofu: na kama theluthi mbili yao wataamini kweli kwamba ana hatia ya kosa alilosemwa kulitenda, watakuwa na mamlaka ya kumsimamisha askofu hadi mkutano mkuu ujao, na wilaya zitaongozwa kwa muda huo kama ilivyoamriwa katika hali ya kifo cha askofu.Answ. If a bishop be guilty of immorality, three travelling elders shall call upon him, and examine him on the subject; and if the three elders verily believe that the bishop is guilty of the crime, they shall call to their aid two presiding elders from two districts in the neighbourhood of that where the crime was committed, each of which presiding elders shall bring with him two elders, or an elder and a deacon. The above mentioned nine persons shall form a conference, to examine into the charge brought against the bishop: and if two thirds of them verily believe him to be guilty of the crime said to his charge, they shall have authority to suspend the bishop till the ensuing general conference, and the districts shall be regulated in the mean time as is provided in the case of the death of a bishop.

Swali la 6. Askofu akiacha kusafiri kati ya watu kwa ujumla, je! Ataendelea kutumikia ofisi yake kati yetu kwa kiwango chochote?Quest. 6. If the bishop cease from travelling at large among the people, shall he still exercise his office among us in any degree?

Jibu. Akiacha kusafiri bila ridhaa ya mkutano mkuu, hatatumikia baadaye kazi yoyote ya kihudumu katika kanisa letu.Answ. If he cease from travelling without the consent of the general conference, he shall not hereafter exercise any ministerial function whatsoever in our church.

N. B. Maaskofu wamepata ruhusa, kwa kura za mkutano, kuwaweka wakfu wahubiri wa mahali kuwa mashemasi, ili mradi wapate ushuhuda kutoka kwa jumuiya wanayoihusu, na kutoka kwa wasimamizi wa mali (stewards) wa mzunguko, uliotiwa saini pia na wazee watatu, mashemasi watatu, na wahubiri watatu wa mzunguko.N. B. The bishops have obtained liberty, by the suffrages of the conference, to ordain local preachers to the office of deacons, provided they obtain a testimonial from the society to which they belong, and from the stewards of the circuit, signed also by three elders, three deacons, and three travelling preachers.

MAELEZO.NOTES.

Tunapotafakari jambo lililopo, ni lazima tutambue kwamba hakuna kitu kilichoingizwa katika Umethodisti na aina ya sasa ya utawala wa kiaskofu ambacho hakikuwa kimetekelezwa kikamilifu hapo awali na Bw. Wesley. Aliongoza mikutano; aliweka uteuzi wa wahubiri kwa mizunguko yao mbalimbali; alibadilisha, alipokea, au alisimamisha wahubiri, popote alipoona hitaji linadai; alisafiri katika muungano wa Ulaya kwa ujumla; alisimamia shughuli za kiroho na za kidunia; na aliwaweka wakfu maaskofu wawili, Thomas Coke na Alexander Mather, mmoja kabla ya mpango wa sasa wa kiaskofu kuanza huko Marekani, na mwingine baadaye, mbali na kuwaweka wakfu wazee na mashemasi. Lakini mamlaka ya Bw. Wesley na ile ya maaskofu huko Marekani hutofautiana katika mambo haya muhimu: 1. Bw. Wesley alikuwa mlinzi wa mimbari zote za Kimethodisti huko Uingereza na Ireland maisha yake yote, haki ya pekee ya kuteua ikiwa imewekwa kwake na hati zote za makubaliano, jambo lililompa mamlaka makubwa mno. Lakini maaskofu huko Marekani hawana mamlaka kama hiyo. Mali ya nyumba za kuhubiri imewekwa kwa wadhamini; na haki ya kuteua kwa mimbari iko kwa mkutano mkuu—na kwa wale ambao mkutano mkuu utawateua mara kwa mara. Mgawanyo huu wa mamlaka kwa faida ya mkutano mkuu ulikuwa wa lazima kabisa. Bila huo mpango wa kuzunguka usingeweza kuwepo kwa muda mrefu. Wadhamini huenda wangesisitiza, katika visa vingi, kwa sababu ya hali yao ya kutulia, kuwa na wahubiri wanaowapenda wapangiwe mizunguko yao, au wangejitahidi kuwashawishi wahubiri wenyewe watulie kati yao, au kuchagua mhudumu mwingine aliyetulia kwa makanisa yao. Katika visa vingine, wadhamini wa nyumba za kuhubiri katika mizunguko tofauti huenda wangesisitiza kuwa na wahubiri wale wale maarufu au wapendwa. (Hapa basi, tunaona yale tuliyoyaona katika maelezo yetu juu ya sehemu iliyotangulia kuhusu kutuma wajumbe kwenye mikutano yetu.) Tunawaheshimu sana wadhamini wetu. Tunawaona kama watu ambao muungano unawadai shukrani nyingi. Wanajaza eneo muhimu katika kanisa letu, na wanastahili cheo cha juu kati yetu. Kibinadamu, kazi isingeweza kuendelea bila wao kwa kiwango chochote katika miji. Uwajibikaji wao kwa madeni ya majengo yetu, na bidii isiyo na ubinafsi ambayo lazima iwaongoze wanapojifanya wawajibike, huzifanya jumuiya zetu kuwa na wajibu mkubwa sana kwao. Tunawapenda na kuwaheshimu. Lakini bado wao ni watu waliotulia. Hawawezi kutarajiwa kutenda bila upendeleo kwa ajili ya jumla. Watadhani ni wajibu wao, na labda ni wajibu wao, kupendelea masilahi ya makutaniko yao wenyewe kuliko mengine yoyote. Huenda sisi nasi tungetenda vivyo hivyo [haisomeki]. Hapa ndipo palipo tofauti kubwa kati ya mamlaka ya Bw. Wesley, katika jambo hili, na ile ya maaskofu wetu wa Marekani. Yeye, kama (chini ya Mungu) baba wa muungano, aliruhusiwa kuwa na uteuzi wa pekee na huru wa wahubiri kwa nyumba zote za ibada: hawa ni tegemezi kabisa kwa mkutano mkuu.In considering the present subject, we must observe, that nothing has been introduced into Methodism by the present episcopal form of government, which was not before fully exercised by Mr. Wesley. He presided in the conferences; fixed the appointments of the preachers for their several circuits; changed, received, or suspended preachers, wherever he judged that necessity required it; travelled through the European connection at large; superintended the spiritual and temporal business; and consecrated two bishops, Thomas Coke and Alexander Mather, one before the present episcopal plan took place in America, and the other afterwards, besides ordaining elders and deacons. But the authority of Mr. Wesley and that of the bishops in America differ in the following important points: 1. Mr. Wesley was the patron of all the Methodist pulpits in Great Britain and Ireland for life, the sole right of nomination being invested in him by all the deeds of settlement, which gave him exceeding great power. But the bishops in America possess no such power. The property of the preaching-houses is invested in the trustees; and the right of nomination to the pulpits, in the general conference — and in such as the general conference shall, from time to time, appoint. This division of power in favour of the general conference was absolutely necessary. Without it the itinerant plan could not exist for any long continuance. The trustees would probably, in many instances, from their located situation, insist upon having their favourite preachers stationed in their circuits, or endeavour to prevail on the preachers themselves to locate among them, or choose some other settled minister for their chapels. In other cases, the trustees of preaching-houses in different circuits would probably insist upon having the same popular or favourite preachers. (Here, then, we see what we observed in our notes on the last section concerning the sending of delegates to our conferences.) We have a great respect for our trustees. We consider them as men, to whom the connexion is greatly obliged. They fill up an important province in our church, and have a claim to a high rank among us. Humanly speaking, the work could not be carried on without them to any extent in the cities and towns. Their responsibility for the debts of our buildings, and the disinterested zeal which must necessarily influence them when they make themselves responsible, lay our societies under very great obligations. We both love and honour them. But still they are located men. They cannot be expected to act impartially for the whole. They will think it their duty, and perhaps it is their duty, to prefer the interests of their own congregations before any other. We should probably act in the same manner [illegible]. Here lies the grand difference between Mr. Wesley’s authority, in the present instance, and that of our American bishops. The former, as (under God) the father of the connection, was allowed to have the sole, independent nomination of preachers to all the chapels: the latter are entirely dependent on the general conference.

* Ni lazima turudie karibu maoni yale yale kuhusu wadhamini, [haisomeki]* We must repeat nearly the same observations concerning trustees, [illegible]

Lakini kwa nini, inaweza kuulizwa, mkutano mkuu unaweka mamlaka ya kupanga vituo vya wahubiri katika ofisi ya kiaskofu? Tunajibu, Kwa sababu ya kuiamini kikamilifu. Ikiwa wakati wowote, kwa mwenendo usiofaa, itapoteza imani hiyo kwa kiwango chochote kikubwa, mkutano mkuu, kwa kutolewa ushahidi, utaondoa kwake tawi hili la mamlaka yake kwa kiasi sawa. Lakini ikiwa wakati wowote itaonekana waziwazi kwamba imeonyesha roho ya udhalimu au upendeleo, na hili liweze kuthibitishwa, mbele ya mkutano mkuu, yote yataondolewa kwake: nasi tunamwomba Mungu, kwamba katika hali hiyo mamlaka yaweze kuwekwa mikononi mwa wengine! Na, ole! Nani angemhusudu mtu yeyote mamlaka hayo? Hakuna hali ambayo askofu anaweza kuwekwa ndani yake, wala tawi la wajibu ambalo anaweza kulitumikia, lililo nyeti hivyo, au linalomweka wazi kwa wivu wa ndugu wa uongo tu, bali wa kweli pia, kama hili. Kuhamisha wahubiri kutoka wilaya hadi wilaya na kutoka mzunguko hadi mzunguko kunawahusu sana, na kunagusa hisia zao nyeti zaidi: na inahitaji kiasi kisicho kidogo cha neema kwa mhubiri kuridhika kikamilifu na uteuzi wake, anapopangiwa mzunguko ambamo jumuiya ni ndogo, safari ni ndefu, na chakula ni kibaya. Kwa hiyo mtu yeyote anaweza kuona kwa urahisi, kutokana na asili ya mwanadamu, kwamba ingawa askofu anashughulika na baadhi ya watu walio bora kabisa, wakati mwingine atajiinulia wapinzani, ambao, kwa kuzithamini kupita kiasi uwezo wao wenyewe, wanaweza kumhukumu kuwa mpendeleo katika uteuzi wao: na hali hizi zingemlemea akili yake kwa kiwango, ambacho wale wasioyajua vema magumu yanayoambatana kwa lazima na vituo vya umma na muhimu kati ya wanadamu hawawezi kukifikiria.But why, may it be asked, does the general conference lodge the power of stationing the preachers in the episcopacy? We answer, On account of their entire confidence in it. If ever, through improper conduct, it loses that confidence in any considerable degree, the general conference will, upon evidence given, in a proportionable degree, take from it this branch of its authority. But if ever it evidently betrays a spirit of tyranny or partiality, and this can be proved, before the general conference, the whole will be taken from it: and we pray God, that in such case the power may be invested in other hands! And alas! who would envy any one the power? There is no situation in which a bishop can be placed, no branch of duty he can possibly exercise, so delicate, or which so exposes him to the jealousies not only of false but of true brethren, as this. The removal of preachers from district to district and from circuit to circuit, very nearly concern them, and touches their tenderest feelings: and it requires no small portion of grace for a preacher to be perfectly contented with his appointment, when he is stationed in a circuit, where the societies are small, the rides long, and the fare coarse. Any one, therefore, may easily see from the nature of man, that though the bishop has to deal with some of the best of men, he will sometimes raise up to himself opposers, who, by rather over-rating their own abilities, may judge him to be partial in respect to their appointments: and these circumstances would weigh down his mind to such a degree, as those who are not well acquainted with the difficulties which necessarily accompany public and important stations among mankind, can hardly conceive.

Je! Hatuwezi kuongeza maoni machache kuhusu manufaa makubwa, kama si ulazima, wa mpango wa sasa. Huduma ya kuzunguka ingewezaje kuhifadhiwa katika bara hili kubwa, ikiwa mikutano ya mwaka ingewapangia wahubiri vituo? Bila shaka ingeshughulishwa na kutafakari tu masilahi ya kiroho na ya kidunia ya sehemu ile ya muungano ambayo uongozi wake ulikabidhiwa kwao. Matokeo ya lazima ya njia hii ya kuendelea huenda yangekuwa, kwa chini ya karne moja, mgawanyiko wa mwili huo na uhuru wa kila mkutano wa mwaka. Mikutano ingetengana zaidi na zaidi kwa kukosa kubadilishana wahubiri kwa pamoja: na ule mfumo mkuu wa mzunguko, mwendo wa mwili wote kwa ujumla, ambao kwao, chini ya neema ya kimungu, kazi inaenezwa zaidi na zaidi katika nchi hii kubwa, ungedhoofishwa polepole, hata mwishowe ungeweza kuharibiwa kabisa. Muungano usingeweza tena kutuma wamisionari kwa majimbo na maeneo ya magharibi, kulingana na ongezeko lao la haraka la idadi ya watu. Mzunguko mkuu wa wahudumu ungekoma, na pigo la kuua lingepigwa kwa mpango wa kuzunguka. Wahubiri walio wengi katika mkutano mmoja hawangeweza kuvutwa kuziba upungufu wa mingine, kwa sababu ya kudhoofika, kutulia, vifo, n.k. na uamsho katika sehemu moja ya bara usingeweza kufanywa kuwa wa manufaa kwa nyingine. Mpango wetu mkuu, katika sehemu zake zote, huelekea huduma ya kuzunguka. Maaskofu wetu ni maaskofu wa kusafiri. Madaraja yote tofauti yanayounda mikutano yetu yameajiriwa katika mstari wa kuzunguka; na wahubiri wetu wa mahali ni wahubiri wa mzunguko kwa kiwango fulani. Kila kitu kinawekwa kikiendelea kusonga kadiri iwezekanavyo; na tutathubutu kusema kwamba, baada ya neema ya Mungu, hakuna kitu kama hiki cha kuuweka mwili wote hai kutoka kitovu hadi mzingo, na kwa kupanua mzingo huo daima kila upande. Nasi tunaamini kweli kwamba, ikiwa utawala wetu wa kiaskofu utawahi, kwa mwenendo wa kidhalimu au wa uovu wa maadili, kuingia chini ya lawama kali ya mkutano mkuu, washiriki wake wataona ni kwa utukufu mkubwa wa Mungu kuhifadhi umbo la sasa, na kubadilisha watu tu.May we not add a few observations concerning the high expediency, if not necessity, of the present plan. How could an itinerant ministry be preserved through this extensive continent, if the yearly conferences were to station the preachers? They would, of course, be taken up with the sole consideration of the spiritual and temporal interest of that part of the connection, the direction of which was intrusted to them. The necessary consequence of this mode of proceeding would probably, in less than an age, be the division of the body and the independence of each yearly conference. The conferences would be more and more estranged from each other for want of a mutual exchange of preachers: and that grand spring, the motion of the whole at large, by which, under divine grace, the work is more and more extended through this vast country, would be gradually weakened, till at last it might be entirely destroyed. The connection would no more be enabled to send missionaries to the western states and territories, in proportion to their rapid population. The grand circulation of ministers would be at an end, and a mortal stab given to the itinerant plan. The surplus of preachers in one conference could not be drawn out to supply the deficiencies of others, through declensions, locations, deaths, &c. and the revivals in one part of the continent could not be rendered beneficial to the others. Our grand plan, in all its parts, leads to an itinerant ministry. Our bishops are travelling bishops. All the different orders which compose our conferences are employed in the travelling line; and our local preachers are, in some degree, travelling preachers. Every thing is kept moving as far as possible; and we will be bold to say, that, next to the grace of God, there is nothing like this for keeping the whole body alive from the centre to the circumference, and for the continual extension of that circumference on every hand. And we verily believe, that if our episcopacy should, at any time, through tyrannical or immoral conduct, come under the severe censure of the general conference, the members thereof would see it highly for the glory of God to preserve the present form, and only to change the men.

2. Bw. Wesley, kama mwanzilishi mstahiki (chini ya Mungu) wa jumuiya yote ya Kimethodisti, alitawala bila uwajibikaji wowote; na heshima na staha ya wote ya wahubiri na watu kwake iliwafanya wakubali hili kwa furaha: wala hakuwapo kamwe, labda, mwanadamu mtupu aliyetumia mamlaka mengi kwa uzuri zaidi, au kwa jicho safi zaidi kwa utukufu wa Mkombozi, kuliko mtu huyo mbarikiwa wa Mungu. Lakini maaskofu wa Marekani wanawajibika kama wahubiri wote. Wako chini ya mkutano mkuu kikamilifu. Kwa kweli wanajua kwamba mkutano hautawashusha cheo wala kuwalaumu, isipokuwa wamestahili. Wana, kwa upande mmoja, imani kamili kwa ndugu zao; na, kwa upande mwingine, wanaithamini imani ambayo ndugu zao wanawawekea, kama heshima ya juu kabisa ya duniani wanayoweza kupokea.2. Mr. Wesley, as the venerable founder (under God) of the whole Methodist society, governed without any responsibility whatever; and the universal respect and veneration of both the preachers and people for him, made them cheerfully submit to this: nor was there ever, perhaps, a mere human being who used so much power better, or with a purer eye to the Redeemer’s glory, than that blessed man of God. But the American bishops are as responsible as any of the preachers. They are perfectly subject to the general conference. They are indeed conscious that the conference would neither degrade nor censure them, unless they deserved it. They have, on the one hand, the fullest confidence in their brethren; and, on the other, esteem the confidence which their brethren place in them, as the highest earthly honour they can receive.

Lakini hili si lote. Wako chini ya kuhukumiwa na wazee saba na mashemasi wawili, kama ilivyoamriwa hapo juu, kwa uovu wowote wa maadili, au uovu unaodhaniwa; na wanaweza kusimamishwa na theluthi mbili ya hao, si tu kutoka katika ofisi zote za umma, bali hata kutoka kuwa washiriki wa kawaida wa jumuiya, hadi mkutano mkuu ujao; Njia hii inawaweka maaskofu chini ya kesi mbele ya mahakama ya hukumu, iliyo chini kwa kiasi kikubwa ya ile ya mkutano wa mwaka. Kwa maana hakuna hata mmoja wa mikutano ya mwaka ambao hautahudhuriwa, labda, na wazee wasimamizi, wazee na mashemasi wengi zaidi kuliko mkutano ulioidhinishwa kumhukumu askofu, mikutano ya mwaka ikiwa na washiriki kuanzia thelathini hadi sitini. Nasi tunaweza, bila shaka, kusisitiza kwamba hakuna maaskofu wa kanisa lolote lingine la kiaskofu duniani ambao wako chini ya kesi kali kama maaskofu wa Kanisa la Methodisti la Kiaskofu huko Marekani. Tunaamini, hawatahitaji kamwe kuongozwa na nia zinazotokana na hofu ya adhabu za kidunia au za kikanisa, ili kujiepusha na uovu: Lakini ikiwa watahitaji, fimbo inayowaninginia na iwe na matokeo yake ipasavyo; au waweze kufukuzwa kutoka kanisani, kama “chumvi iliyopoteza ladha yake, ambayo tangu hapo haifai kitu, ila kutupwa nje, na kukanyagwa na watu!”But this is not all. They are subject to be tried by seven elders and two deacons, as prescribed above, for any immorality, or supposed immorality; and may be suspended by two-thirds of these, not only from all public offices, but even from being private members of the society, till the ensuing general conference; This mode subjects the bishops to a trial before a court of judicature, considerably inferior to that of a yearly conference. For there is not one of the yearly conferences which will not, probably, be attended by more presiding elders, elders, and deacons than the conference which is authorized to try a bishop, the yearly conferences consisting of from thirty to sixty members. And we can, without scruple, assert, that there are no bishops of any other episcopal church upon earth, who are subject to so strict a trial as the bishops of the Methodist episcopal church in America. We trust, they will never need to be influenced by motives drawn from the fear of temporal or ecclesiastical punishments, in order to keep from vice: But if they do, may the rod which hangs over them have its due effect; or may they be expelled the church, as “salt which hath lost its savour, and is thenceforth good for nothing but to be cast out, and trodden under foot of men!”

3. Bw. Wesley alikuwa na usimamizi kamili wa fedha zote za mkutano na mapato ya vitabu. Ni kweli, alitumia yote kwa kazi ya Mungu, na kwa makusudi ya hisani; na badala ya kutumia kidogo tu kati yake kwa matumizi yake mwenyewe, alikataa, hata alipokuwa na umri wa karibu miaka sabini, kusafiri kwa gari, hadi marafiki zake wa London na Bristol walipoingia katika changisho la faragha kwa gharama ya ziada. Mtu huyo mkuu wa Mungu angeweza kurundika maelfu juu ya maelfu, kama angekuwa na mwelekeo huo; na hata hivyo alikufa bila kuwa na kitu ila pesa kidogo ya mfukoni, farasi na gari alimokuwa akisafiria, na nguo alizovaa; Lakini maaskofu wetu wa Marekani hawana uwezekano wa kuwa matajiri. Kwa maana senti moja ya fedha za umma haiko mikononi mwao: mikutano ina usimamizi kamili wa yote. Mshahara wao ni dola sitini na nne kwa mwaka; na gharama zao za kusafiri pia hulipwa. Na kwa mshahara huo wanapaswa kusafiri karibu maili elfu sita kwa mwaka, “kwa saburi nyingi,” na wakati mwingine “katika mateso, katika mahitaji, katika dhiki, katika taabu, katika kukesha, katika kufunga,” kupitia “heshima na fedheha, habari mbaya na habari njema: kama wadanganyao, na hali ni wa kweli; kama wasiojulikana, na hali wanajulikana sana; kama wanaokufa, na tazama,” wao “wanaishi; kama wanaoadibiwa, wala hawauawi; kama wenye huzuni, lakini sikuzote wanafurahi; kama maskini, lakini wanatajirisha wengi; kama wasio na kitu, lakini wanamiliki vitu vyote;” nasi tunaamini kwamba kila mmoja wao anaweza, kwa neema, kusema, kwa kipimo chao kidogo, pamoja na mtume mkuu, kwamba “wameazimia kutojua neno lolote, ila Yesu Kristo, naye amesulubiwa; naam, bila shaka, na kuhesabu mambo yote kuwa hasara kwa ajili ya ubora wa kumjua Kristo Yesu Bwana wao: ambaye kwa ajili yake wamepata hasara ya mambo yote, na kuyahesabu kuwa kama taka, ili wampate Kristo.”3. Mr. Wesley had the entire management of all the conference-funds and the produce of the books. It is true, he expended all upon the work of God, and for charitable purposes; and rather than appropriate the least of it to his own use, refused, even when he was about seventy years of age, to travel in a carriage, till his friends in London and Bristol entered into a private subscription for the extraordinary expense. That great man of God might have heaped up thousands upon thousands, if he had been so inclined; and yet he died worth nothing but a little pocket money, the horses and the carriage in which he travelled, and the clothes he wore; But our American bishops have no probability of being rich. For not a cent of the public money is at their disposal: the conferences have the entire direction of the whole. Their salary is sixty-four dollars a year; and their travelling expenses are also defrayed. And with this salary they have to travel about six thousand miles a year, “in much patience,” and sometimes “in afflictions, in necessities, in distresses, in labours, in watchings, in fastings,” through “honour and dishonour, evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold,” they “live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing and yet possessing all things;” and, we trust, they can each of them through grace say, in their small measure, with the great apostle, that “they are determined not to know any thing, save Jesus Christ, and him crucified; yea, doubtless, and count all things but loss for the excellency of the knowledge of Christ Jesus their Lord: for whom they have suffered the loss of all things, and do count them but dung, that they may win Christ.”

Tumefanya ulinganisho huu kati ya baba yetu mstahiki na maaskofu wa Marekani, ili kuonyesha ulimwengu kwamba hawana, na tunaweza kuongeza kwamba hawajitahidi kuwa nao, mamlaka yale aliyoyatumia yeye na alikuwa na haki ya kuyatumia, kama baba wa muungano: kwamba, kinyume chake, [haisomeki] tegemezi; kwamba mamlaka yao, manufaa yao, na wao wenyewe, wako kabisa kwa huruma ya mkutano mkuu; na, juu ya shtaka la uovu wa maadili, kwa huruma ya theluthi mbili ya mkutano mdogo wa watu tisa.We have drawn this comparison between our venerable father and the American bishops, to shew to the world that they possess not, and, we may add, they aim not to possess, that power which he exercised and had a right to exercise, as the father of the connexion: that, on the contrary, [illegible] dependent; that their power, their usefulness, themselves, are entirely at the mercy of the general conference; and, on the charge of immorality, at the mercy of two-thirds of the little conference of nine.

Kwa uchunguzi huu tunaweza kuongeza, 1. Kwamba tawi moja la ofisi ya kiaskofu, ambalo katika kila kanisa la kiaskofu duniani, tangu kuanzishwa kwa Ukristo kwa mara ya kwanza, limehesabiwa kuwa la lazima kwake, yaani, mamlaka ya kuweka wakfu, ni yenye mipaka ya pekee kwa maaskofu wetu. Kwa maana hawana tu mamlaka ya kumweka wakfu mtu kwa ofisi ya kiaskofu mpaka kwanza achaguliwe na mkutano mkuu, bali hawana mamlaka ya kumweka wakfu mzee au shemasi wa mzunguko, mpaka kwanza achaguliwe na mkutano wa mwaka; au shemasi wa mahali, mpaka apate ushuhuda, unaoonyesha kibali cha jumuiya anayoihusu, ukitiwa saini pia na wasimamizi wakuu wa mali wa mzunguko, wazee watatu, mashemasi watatu, na wahubiri watatu wa mzunguko. Kwa hiyo hawako chini ya jaribu la kuwaweka wakfu kwa sababu ya masilahi, mapenzi, au nia nyingine yoyote isiyofaa; kwa sababu haiko katika uwezo wao kufanya hivyo. Wana mamlaka, kweli, ya kusimamisha kuwekwa wakfu kwa mtu aliyechaguliwa, kwa sababu wanawajibika kwa Mungu kwa matumizi mabaya ya ofisi yao, na amri ya mtume, “Usimwekee mtu mikono kwa haraka,” ni ya lazima: nasi tunaamini, pale dhamiri ilipohusika kweli, na walikuwa na sababu ya kutosha ya kutumia mamlaka yao ya kusimamisha, wangefanya hivyo, hata kwa hasara ya heshima ya ndugu zao, ambayo ni ya thamani kwao kuliko uzima; naam, hata kwa hasara ya manufaa yao kanisani, ambayo ni ya thamani kwao kuliko vitu vyote vya hapa chini. Lakini kila mtu atatambua mara moja jinsi watakavyokuwa waangalifu kwa lazima, kama watu wa hekima, katika kutumia mamlaka hii ya kusimamisha. Kwa maana wasipokuwa na sababu nzito za kuitumia, ambazo zingetoa kiasi fulani cha kuridhisha kwa mkutano uliofanya uchaguzi, wangejitumbukiza katika magumu, ambayo wasingeweza kujitoa ndani yake ila kwa mwenendo mpole kabisa na wa hekima kabisa, na kwa kurekebisha mtu aliyeumizwa.To these observations we may add, 1. That a branch of the episcopal office, which, in every episcopal church upon earth, since the first introduction of christianity, has been considered as essential to it, namely, the power of ordination, is singularly limited in our bishops. For they not only have no power to ordain a person for the episcopal office till he be first elected by the general conference, but they possess no authority to ordain an elder or a travelling deacon, till he be first elected by a yearly conference; or a local deacon, till he obtain a testimonial, signifying the approbation of the society to which he belongs, countersigned by the general stewards of the circuit, three elders, three deacons, and three travelling preachers. They are, therefore, not under the temptation of ordaining through interest, affection, or any other improper motive; because it is not in their power so to do. They have, indeed, authority to suspend the ordination of an elected person, because they are answerable to God for the abuse of their office, and the command of the apostle, “Lay hands suddenly on no man,” is absolute: and, we trust, where conscience was really concerned, and they had sufficient reason to exercise their power of suspension, they would do it, even to the loss of the esteem of their brethren, which is more dear to them than life; yea, even to the loss of their usefulness in the church, which is more precious to them than all things here below. But every one must be immediately sensible, how cautious they will necessarily be, as men of wisdom, in the exercise of this suspending power. For unless they had such weighty reasons for the exercise of it, as would give some degree of satisfaction to the conference which had made the election, they would throw themselves into difficulties, out of which they would not be able to extricate themselves, but by the meekest and wisest conduct, and by reparation to the injured person.

2. Maaskofu wanalazimika kusafiri, hadi mkutano mkuu utakapowatangaza kuwa wamechoka au wamestaafu kwa uzee: kwa maana hiyo bila shaka ndiyo maana ya jibu la swali la 6 la sehemu hii. Ni kizuizi gani! Wapi kuna kitu kama hicho katika kanisa lolote lingine la kiaskofu? Ingekuwa aibu kwa utawala wetu wa kiaskofu, kuwa na maaskofu waliotulia katika mashamba yao huku na huko, wakionyesha ulimwengu mzima kwamba, badala ya kupumua roho ya ofisi yao, wangeweza, bila majuto, kuweka chini taji zao na kuzika talanta zilizo muhimu zaidi ambazo Mungu amewapa wanadamu! Tungependelea utawala wetu wa kiaskofu ufutiliwe mbali juu ya uso wa dunia, kuliko kuchafuliwa na mwenendo wa aibu kama huo. Makanisa yote ya kiaskofu duniani yanatambua heshima ya ofisi ya kiaskofu. Sehemu kubwa yao hujitahidi kuhifadhi heshima hii kwa mishahara mikubwa, majumba ya fahari, na mapambo mengine ya fahari na fakhari. Lakini ikiwa utawala wa kiaskofu hauna heshima inayotokana na mapambo haya ya kidunia, wala ile heshima ya juu zaidi isiyo na kipimo inayoandamana na kazi, na mateso na kustahimili magumu kwa ajili ya shauri la Kristo, na uzee wa heshima, tukio la mwisho la maisha yaliyotolewa kwa utumishi wa Mungu, mara huwa aibu ya kanisa na dhihaka ya haki ya ulimwengu! Wengine wanaweza kudhani kwamba njia ya kusafiri, ambayo maaskofu wanalazimika kuifuata, inaambatana na magumu madogo na furaha nyingi. Furaha nyingi kweli wanaipata, kwa sababu wanajua kwamba wanatembea katika mapenzi ya Mungu, na kwamba Bwana anapendezwa kuzikiri kazi zao dhaifu. Lakini ikiwa kusafiri katika joto na baridi, mvua na theluji, mabwawa na mito, juu ya milima na kupitia nyikani, wakilala usiku mfululizo juu ya ardhi tupu na katika nyumba za magogo zilizo wazi kwa upepo kila upande, wakitimiza uteuzi wao, kadiri iwezekanavyo, kizuizi cho chote kiwacho, kama haya ni magumu madogo, basi maaskofu wetu wana kidogo cha kuvumilia.2. The bishops are obliged to travel, till the general conference pronounces them worn out or superannuated: for that certainly is the meaning of the answer to the 6th question of this section. What a restriction! Where is the like in any other episcopal church? It would be a disgrace to our episcopacy, to have bishops settled on their plantations here and there, evidencing to all the world, that instead of breathing the spirit of their office, they could, without remorse, lay down their crowns and bury the most important talents God has given to men! We would rather choose that our episcopacy should be blotted out from the face of the earth, than be sullied with such disgraceful conduct. All the episcopal churches in the world are conscious of the dignity of the episcopal office. The greatest part of them endeavour to preserve this dignity by large salaries, splendid palaces, and other appendages of pomp and splendour. But if an episcopacy has neither the dignity which arises from these worldly trappings, nor that infinitely superior dignity which is the attendant of labour, of suffering and enduring hardship for the cause of Christ, and of a venerable old age, the concluding scene of a life, devoted to the service of God, it instantly becomes the disgrace of a church and the just ridicule of the world! Some may think, that the mode of travelling, which the bishops are obliged to pursue, is attended with little difficulty, and much pleasure. Much pleasure they certainly do experience, because they know that they move in the will of God, and that the Lord is pleased to own their feeble labours. But if to travel through the heat and the cold, the rain and the snow, the swamps and the rivers, over the mountains and through the wilderness, lying for nights together on the bare ground and in log-houses open to the wind on every side, fulfilling their appointments, as far as possible, whatever be the hinderance, if these be little difficulties, then our bishops have but little to endure.

Tumekwisha kunukuu maandiko mengi sana katika kutetea utawala wa kiaskofu na mpango wa kuzunguka, hata inatosha kumrejelea msomaji maelezo ya sehemu ya 1 na ya 3. Muktadha mzima wa nyaraka za Mtakatifu Paulo kwa Timotheo na Tito unaonyesha waziwazi kwamba walipewa, kwa jumla, mamlaka mengi zaidi kuliko maaskofu wetu: wala haionekani kwamba walikuwa wanawajibika kwa yeyote ila Mungu na mtume. Maandiko yaliyonukuliwa katika maelezo ya sehemu ya 3, kutetea mpango wa kuzunguka, tungependekeza hasa kwa uangalifu wa msomaji; kwa kuwa ni lazima tusisitize kwamba huduma ya kuzunguka kwa jumla isingeendelea kuwepo kwa muda mrefu katika bara hili kubwa, kama maaskofu hawangepewa mamlaka wanayo nayo sasa. Wao peke yao husafiri katika muungano wote, na kwa hiyo wana mtazamo wa jumla ambao hakuna mkutano wa mwaka unaoweza kuwa nao.We have already quoted so many texts of Scripture in defence of episcopacy and the itinerant plan, that we need only refer our reader to the notes on the 1st and 3d sections. The whole tenor of St. Paul’s epistles to Timothy and Titus clearly evidences, that they were invested, on the whole, with abundantly more power than our bishops: nor does it appear that they were responsible to any but God and the apostle. The texts quoted in the notes on the 3d section, in defence of the itinerant plan, we would particularly recommend to the reader’s attention; as we must insist upon it, that the general itinerancy would not probably exist for any length of time on this extensive continent, if the bishops were not invested with that authority which they now possess. They alone travel through the whole connexion, and, therefore, have such a view of the whole, as no yearly conference can possibly have.

Askofu mmoja, pamoja na wazee waliopo, anaweza kumweka wakfu askofu aliyechaguliwa hapo awali na mkutano mkuu. Hili linapatana na Maandiko. Tunasoma, 2 Tim. 1:6. “Nakukumbusha uchochee kile kipawa cha Mungu kilicho ndani yako kwa kuwekewa mikono yangu:” hapa tunayo kuwekewa mikono kwa mtume. Tena, tunasoma, 1 Tim. 4:14. “Usilibeze kipawa kilichomo ndani yako, ulichopewa kwa unabii, na kwa kuwekewa mikono na wazee:” hapa tunayo kuwekewa mikono kwa wazee. Na kwa kulinganisha vifungu vyote viwili, ni dhahiri kwamba kuwekewa mikono, kwa upande wa mtume na wa wazee, kulikuwa kwa kipawa hicho hicho. Wala wazo kwamba [haisomeki] kumweka wakfu askofu halijajengwa juu ya mamlaka yoyote, ama kutoka Maandiko, au kutoka kwa mazoea ya zama za mitume.One bishop, with the elders present, may consecrate a bishop who has been previously elected by the general conference. This is agreeable to the Scriptures. We read, 2 Tim. i. 6. “I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands:” here we have the imposition of the hands of the apostle. Again, we read, 1 Tim. iv. 14. “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery:” here we have the laying on of the hands of the elders. And by comparing both passages, it is evident that the imposition of hands was, both in respect to the apostle and the elders, for the same gift. Nor is the idea, that [illegible] consecrate a bishop, grounded on any authority whatever, either from the Scriptures, or the practice of the apostolic age.

Mamlaka waliyopewa, au tuseme yaliyotangazwa kuwepo, kwa mkutano mkuu, kwamba ikiwa hakuna askofu anayebaki kanisani, watamchagua askofu, na kuwaidhinisha wazee wamweke wakfu, hayakubali pingamizi, isipokuwa kwa dhana kwamba hadithi ya urithi usiokatika wa kitume ikubaliwe kuwa ya kweli. Mtakatifu Jerome, ambaye alikuwa mtetezi mkubwa wa utawala wa kiaskofu kama yeyote labda katika kanisa la kwanza, anatuarifu kwamba katika kanisa la Alexandria (ambalo, nyakati za kale, lilikuwa mojawapo ya makanisa yenye heshima zaidi) chuo cha wazee kilimchagua askofu, wakati wa kufariki kwa aliyetangulia, na pia kilimweka wakfu kwa kuwekewa mikono yao wenyewe, tangu wakati wa Mtakatifu Marko, askofu wao wa kwanza, hadi wakati wa Dionisio, ambao ulikuwa muda wa karibu miaka mia mbili: na chuo cha wazee nyakati za kale kililingana na mkutano wetu mkuu.The authority given to, or rather declared to exist in, the general conference, that in case there shall be no bishop remaining in the church, they shall elect a bishop, and authorize the elders to consecrate him, will not admit of an objection, except on the supposition that the fable of an uninterrupted apostolic succession be allowed to be true. St. Jerome, who was as strong an advocate for episcopacy as perhaps any in the primitive church, informs us, that in the church of Alexandria (which was, in ancient times, one of the most respectable of the churches) the college of presbyters not only elected a bishop, on the decease of the former, but consecrated him by the imposition of their own hands, from the time of St. Mark, their first bishop, to the time of Dionysius, which was a space of about two hundred years: and the college of presbyters in ancient times answered to our general conference.

3. Mhubiri Msimamizi wa Mzunguko: Wajibu wa Mzunguko na Kuwajaribu Walioitwa Kuhubiri3. The Preacher in Charge: Circuit Duties and the Trial of Those Called to Preach

The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes cha Thomas Coke na Francis Asbury, toleo la 10 (Philadelphia, 1798), Sura ya I, Sehemu za X–XI: “Kuhusu Wajibu wa Wale Wenye Usimamizi wa Mizunguko” na “Kuhusu Kuwajaribu Wale Wanaodhani Wanaongozwa na Roho Mtakatifu Kuhubiri,” pamoja na maelezo ya maaskofu. Mistari ya OCR 3674–4519 (Internet Archive, kipengee doctrinesanddis18churgoog). Chanzo cha msingi; tafsiri za mambo ni za waandishi.The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes by Thomas Coke and Francis Asbury, 10th ed. (Philadelphia, 1798), Chapter I, Sections X–XI: “Of the Duties of those who have the Charge of Circuits” and “Of the Trial of those who think they are moved by the Holy Ghost to preach,” with the bishops’ notes. OCR lines 3674–4519 (Internet Archive item doctrinesanddis18churgoog). Primary source; the interpretations are the authors’.

Dokezo la CTS: “Mzunguko” (“circuit”) ulikuwa mfululizo wa mahali pa kuhubiri palipohudumiwa kwa zamu na mhubiri mmoja au zaidi wa mzunguko. “Tiketi” za kila robo mwaka zilikuwa kadi ndogo zilizochapishwa zilizoonyesha kwamba mshiriki yuko katika hali njema. “Vikundi vya karibu” (“bands”) vilikuwa makundi madogo ya waumini waliokutana kwa kuungamana na kuombeana kwa ukaribu zaidi; “karamu za mapendo” (“love-feasts”) zilikuwa chakula rahisi cha ushirika cha mkate na maji pamoja na shuhuda; “ibada za kesha” (“watch-nights”) zilikuwa ibada za jioni ya kuchelewa za maombi. “Wasimamizi wa mali” (“stewards”) walishughulikia fedha na kuwatunza maskini; “wahimizaji” (“exhorters”) walikuwa wasemaji walei wenye leseni. “Ejaculations” ni sala fupi. Maelezo wakati mwingine hurejea sehemu za kitabu cha mwaka 1798 ambazo hazimo katika kitabu hiki cha kiada. Namba zilizomo katika maelezo zinafuata wajibu uliohesabiwa katika kanuni.CTS note: A “circuit” was a round of preaching places served in turn by one or more travelling preachers. Quarterly “tickets” were small printed cards showing that a member was in good standing. “Bands” were small groups of believers who met for closer mutual confession and prayer; “love-feasts” were simple fellowship meals of bread and water with testimony; “watch-nights” were late-evening services of prayer. “Stewards” handled money and the care of the poor; “exhorters” were licensed lay speakers. “Ejaculations” are short prayers. The notes sometimes refer to sections of the 1798 book that are not included in this textbook. The numbers in the notes follow the numbered duties in the rules.

SEHEMU YA X. Kuhusu Wajibu wa Wale Wenye Usimamizi wa Mizunguko.SECTION X. Of the Duties of those who have the Charge of Circuits.

Swali la 1. Wajibu wa mzee, shemasi, au mhubiri, aliye na usimamizi wa pekee wa mzunguko ni upi? Jibu. 1. Kuhakikisha kwamba wahubiri wengine katika mzunguko wake wanatenda vema, wala hawapungukiwi kitu.Quest. 1. What are the duties of the elder, deacon, or preacher, who has the special charge of a circuit? Answ. 1. To see that the other preachers in his circuit behave well, and want nothing.

2. Kufanya upya tiketi kila robo mwaka, na kusimamia vikundi vya karibu (bands).2. To renew the tickets quarterly, and regulate the bands.

3. Kukutana na wasimamizi wa mali na viongozi wa vikundi mara nyingi iwezekanavyo.3. To meet the stewards and leaders as often as possible.

4. Kuwateua wasimamizi wote wa mali na viongozi wa vikundi, na kuwabadilisha anapoona ni lazima.4. To appoint all the stewards and leaders, and change them when he sees it necessary.

5. Kupokea, kujaribu, na kufukuza washiriki kulingana na mfumo wa nidhamu.5. To receive, try, and expel members according to the form of discipline.

6. Kufanya ibada za kesha na karamu za mapendo.6. To hold watch-nights and love-feasts.

7. Kufanya mikutano ya robo mwaka wakati mzee msimamizi hayupo.7. To hold quarterly meetings in the absence of the presiding elder.

8. Kuangalia kwamba kila jumuiya inapewa vitabu ipasavyo.8. To take care that every society be duly supplied with books.

9. Kuweka hesabu kamili ya idadi iliyo katika jumuiya, na kuileta kwenye mkutano.9. To take an exact account of the numbers in society, and bring it to the conference.

10. Kutuma taarifa ya mzunguko wake kila robo mwaka kwa mzee msimamizi wake.10. To send an account of his circuit every quarter to his presiding elder.

11. Kukutana na wanaume na wanawake kando katika jumuiya kubwa mara moja kwa robo mwaka, popote inapowezekana.11. To meet the men and women apart in the large societies once a quarter, wherever it is practicable.

12. Kukagua hesabu za wasimamizi wote wa mali.12. To overlook the accounts of all the stewards.

13. Kumteua mtu wa kupokea mchango wa robo mwaka katika vikundi.13. To appoint a person to receive the quarterly collection in the classes.

14. Kuhakikisha kwamba michango ya hadharani inafanywa kila robo mwaka, kama kuna haja.14. To see that public collections be made quarterly, if need be.

15. Kukusanya mchango wa kila mwaka katika mizunguko inayoweza kuuchukua, kwa ajili ya kujenga makanisa, na kulipa madeni ya yale ambayo tayari yamejengwa.15. To raise a yearly subscription in those circuits that can bear it, for building churches, and paying the debts of those which have been already erected.

16. Kuchagua kamati ya washiriki walei kutumia fedha kwa haki mahali zinapohitajika zaidi.16. To choose a committee of lay-members to make a just application of the money, where it is most wanted.

Swali la 2. Tutampa maelekezo mengine gani? Jibu. Kadhaa.Quest. 2. What other directions shall we give him? Answ. Several.

1. Kuweka orodha ya mara kwa mara ya jumuiya katika miji na majiji, kulingana na barabara wanamoishi.1. To take a regular catalogue of the societies in towns and cities, as they live in streets.

2. Kumwachia mrithi wake taarifa maalum ya hali ya mzunguko.2. To leave his successor a particular account of the state of the circuit.

3. Kuhakikisha kwamba kila kiongozi wa kikundi cha karibu anazo kanuni za vikundi hivyo.3. To see that every band-leader have the rules of the bands.

4. Kutekeleza kwa nguvu, lakini kwa utulivu, kanuni zote za jumuiya.4. To enforce vigorously, but calmly, all the rules of the society.

5. Mara tu wanapokuwapo waumini wanne, wanaume au wanawake, mahali popote, kuwaweka katika kikundi cha karibu.5. As soon as there are four men or women believers in any place, to put them into a band.

6. Kutoruhusu karamu ya mapendo yoyote kuzidi saa moja na nusu.6. To suffer no love-feast to last above an hour and a half.

7. Kuonya wote, mara kwa mara, kwamba hakuna atakayehama kutoka mzunguko mmoja hadi mwingine bila barua ya mapendekezo kutoka kwa mhubiri wa mzunguko kwa maneno haya: “A. B. mleta barua hii amekuwa mshiriki anayekubalika wa jumuiya yetu katika C.” na kuwajulisha kwamba, bila cheti cha namna hiyo, hawatapokelewa katika jumuiya nyingine.7. To warn all, from time to time, that none are to remove from one circuit to another, without a note of recommendation from a preacher of the circuit in these words: “A. B. the bearer has been an acceptable member of our society in C.” and to inform them, that, without such a certificate, they will not be received into other societies.

8. Kupendekeza kila mahali adabu na usafi.8. To recommend every where decency and cleanliness.

9. Kusoma kanuni za jumuiya, kwa msaada wa wahubiri wengine, mara moja kwa mwaka katika kila kusanyiko, na mara moja kwa robo mwaka katika kila jumuiya.9. To read the rules of the society, with the aid of the other preachers, once a year in every congregation, and once a quarter in every society.

10. Katika mabishano yoyote kati ya washiriki wawili au zaidi wa jumuiya yetu, kuhusu kulipa madeni au vinginevyo, ambayo hayawezi kusuluhishwa na pande zinazohusika, mhubiri mwenye usimamizi wa mzunguko atachunguza mazingira ya jambo hilo; na, baada ya kushauriana na wasimamizi wa mali na viongozi wa vikundi, ikiwa inapatana na ushauri wao, atawapendekezea pande zinazobishana usuluhishi unaojumuisha mwamuzi mmoja aliyechaguliwa na mlalamikaji, na mwingine aliyechaguliwa na mshtakiwa; waamuzi hao wawili waliochaguliwa watamteua wa tatu; waamuzi hao watatu wakiwa washiriki wa jumuiya yetu.10. On any dispute between two or more of the members of our society, concerning the payment of debts or otherwise, which cannot be settled by the parties concerned, the preacher who has the charge of the circuit, shall inquire into the circumstances of the case; and, having consulted the stewards and leaders, shall, if agreeable to their advice, recommend to the contending parties a reference consisting of one arbiter chosen by the plaintiff, and another chosen by the defendant; which two arbiters so chosen shall nominate a third; the three arbiters being members of our society.

Lakini ikiwa mmojawapo wa pande hizo hajaridhika na hukumu iliyotolewa, upande huo waweza kuomba mkutano wa robo mwaka ujao wa mzunguko, ruhusa ya kuwekwa usuluhishi wa pili; na mkutano wa robo mwaka ukiona sababu ya kutosha, utatoa usuluhishi wa pili; ambapo kila upande utachagua waamuzi wawili, na waamuzi hao wanne watachagua wa tano, ambaye hukumu ya walio wengi kati yao itakuwa ya mwisho; na upande wowote utakaokataa kuikubali hukumu hiyo, utatengwa na jumuiya.But if one of the parties be dissatisfied with the judgment given, such party may apply to the ensuing quarterly meeting of the circuit, for allowance to have a second arbitration appointed; and if the quarterly meeting see sufficient reason, they shall grant a second arbitration; in which case, each party shall choose two arbiters, and the four arbiters shall choose a fifth, the judgment of the majorities of whom shall be final; and any party refusing to abide by such judgment, shall be excluded the society.

Na ikiwa mshiriki yeyote wa jumuiya yetu atakataa katika visa vya madeni au mabishano mengine, kupeleka jambo hilo kwa usuluhishi, linapopendekezwa na yule mwenye usimamizi wa mzunguko, kwa idhini ya wasimamizi wa mali na viongozi wa vikundi; au atafungua mashtaka mahakamani dhidi ya mshiriki mwingine kabla ya hatua hizi kuchukuliwa, atafukuzwa.And if any member of our society shall refuse in cases of debt or other disputes, to refer the matter to arbitration, when recommended by him who has the charge of the circuit, with the approbation of the stewards and leaders; or shall enter into a law-suit with another member before these measures are taken, he shall be expelled.

Wahubiri wenye usimamizi wa mizunguko wanatakiwa kutekeleza kanuni zetu zote kikamilifu na kwa nguvu “dhidi ya hila zote, na hasa dhidi ya kufilisika kwa udanganyifu; bila kumruhusu yeyote abaki katika jumuiya yetu, kwa sababu yoyote, atakayeonekana ana hatia ya hila yoyote.”The preachers who have the oversight of circuits are required to execute all our rules fully and strenuously “against all frauds, and particularly against dishonest insolvencies; suffering none to remain in our society, on any account, who are found guilty of any fraud.”

11. Mhubiri mwenye usimamizi wa mzunguko atapanga mikutano ya maombi popote awezapo, katika mzunguko wake.11. The preacher who has the charge of a circuit, shall appoint prayer-meetings wherever he can, in his circuit.

12. Ataangalia kwamba mfungo ufanyike katika kila jumuiya ya mzunguko wake, siku ya Ijumaa kabla ya kila mkutano wa robo mwaka; na kwamba kumbukumbu yake iandikwe katika karatasi zote za vikundi.12. He shall take care that a fast be held in every society in his circuit, on the Friday preceding every quarterly meeting; and that a memorandum of it be written on all the class-papers.

13. Atahakikisha pia kwamba mhubiri wa mahali asiyewekwa wakfu au mhimizaji katika mzunguko wake asihudumu hadharani, bila kwanza kupata leseni kutoka kwa mzee msimamizi au kwake yeye mwenyewe. Kila mhubiri wa mahali asiyewekwa wakfu na mhimizaji ahakikishe kwamba ameifanya upya kila mwaka: na yule mwenye usimamizi wa mzunguko alisisitize hilo.13. He shall also take care, that no unordained local preacher or exhorter in his circuit shall officiate in public, without first obtaining a licence from the presiding elder or himself. Let every unordained local preacher and exhorter take care to have this renewed yearly: and let him who has the charge of the circuit, insist upon it.

MAELEZO.NOTES.

Tunapozingatia wajibu wa ofisi iliyoelezwa katika sehemu hii, hatutapata ugumu kukubali kwamba ni ofisi ya umuhimu usio mdogo.When we consider the duties of the office described in this section, we shall feel no difficulty in allowing, that it is an office of no small importance.

I. Mtu anayeishikilia anapaswa kuwaangalia wahubiri wengine wa mzunguko katika mzunguko wake, si kwa jicho la hakimu mkali, bali kwa jicho la kaka mkubwa mpole. Kwa kweli apaswa kuwa mwaminifu kwa wenzake, na kuwaambia makosa yao yote: lakini hana mamlaka ya kuwarekebisha. Anapaswa kubeba sehemu sawa nao katika taabu za mhubiri wa mzunguko, mbali na kuwa na utunzaji wa makanisa yote katika mzunguko wake. Lakini ikiwa wenzake hawatafuata maelekezo yake yanayofaa, au watatenda vibaya sana, ni lazima amjulishe mzee wake msimamizi, ambaye wajibu wake ni kuhukumu na kurekebisha kila kitu haraka iwezekanavyo. Pia anapaswa kutumia ushawishi wake kwa watu, ili wafanyakazi wenzake wasipungukiwe na mahitaji rahisi, au angalau mahitaji ya lazima, ya maisha haya yapitayo. Wanahitaji kidogo tu, na hicho kidogo wanapaswa kukipata. Hii pia inamaanisha kwamba, ikiwa mwenzake ameoa, anapaswa kutunza kwamba yeye wala familia yake wasipungukiwe na mahitaji yoyote ya maisha. Kwa kutimiza wajibu huu, na wote wengine, anawajibika kwa Mungu, na vilevile kwa kanisa ambalo yeye ni mshiriki wake. “Yesu akawaita [wale kumi na wawili] akasema, Mwajua kwamba wakuu wa Mataifa huwatawala, na wakubwa wao huwamiliki. Lakini kwenu ninyi haitakuwa hivyo; bali mtu ye yote atakaye kuwa mkubwa kwenu na awe mtumishi wenu; na mtu ye yote atakaye kuwa wa kwanza kwenu na awe mtumwa wenu; kama vile Mwana wa Adamu, ambaye hakuja ili kutumikiwa, bali ili kutumika,” Mt. 20:25–28.I. The person who holds it, is to watch over the other travelling preachers in his circuit, not with the eye of a severe judge, but with that of a tender elder brother. He should indeed be faithful to his colleagues, and tell them all their faults: but he has no power to correct them. He is to bear an equal share with them in the toils of a travelling preacher, besides having upon him the care of all the churches in his circuit. But if his colleagues will not observe his reasonable directions, or behave grossly amiss, he must inform his presiding elder, whose duty it is, as soon as possible, to judge of and rectify every thing. He is also to use his influence with the people, that his fellow-labourers may stand in need of nothing for the simple conveniences or at least necessities of this transitory life. They want but little, and that little they ought to have. This also implies, that if his colleague be married, he should take care that neither he nor his family stand in need of any of the necessaries of life. For his performance of this duty, as well as all the rest, he is bounden to God, as well as to the church of which he is a member. “Jesus called them [the twelve] unto him, and said, ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: Even as the Son of Man came not to be ministered unto, but to minister,” Matt. xx. 25–28.

2. Anapaswa kutoa tiketi kila robo mwaka kwa kila mshiriki wa jumuiya, zenye sehemu ya neno la Mungu zilizochapishwa juu yake. Hili si jambo dogo kwa kuhifadhi nidhamu yetu na usafi wa kanisa letu. Kuwakubali mara nyingi watu wasioamshwa katika mikutano ya jumuiya yetu na karamu za mapendo kungeweka hali ya kuzimisha katika mikusanyiko hii yenye faida, na kubana, kama si kuharibu kabisa, uhuru wa kusema ambao daima hufanywa baraka ya pekee kwa waumini wenye bidii na watafutaji wa wokovu wa kweli. Zaidi ya hayo, kanuni hii inampa mhubiri anayeshikilia ofisi inayozingatiwa sasa nafasi ya kuongea kwa karibu na kila mtu aliye chini ya utunzaji wake kuhusu hali ya roho zao. “Naijua kazi yako, na taabu yako, na subira yako, na ya kuwa huwezi kuchukuliana na watu waovu:— umevumilia, na una subira, na kwa ajili ya jina langu umetaabika, wala hukuchoka,” Ufu. 2:2, 3. Wajibu mwingine wa kusimamia vikundi vya karibu pia ni wa maana kubwa, kama itakavyoonekana tutakapopanua juu ya sehemu ya 3 ya sura ya 2.2. He is to deliver tickets quarterly to each member of the society, with a portion of the word of God printed on them. This is of no small moment for the preservation of our discipline and the purity of our church. To admit frequently unawakened persons to our society-meetings and love-feasts, would be to throw a damp on those profitable assemblies, and cramp, if not entirely destroy that liberty of speech which is always made a peculiar blessing to earnest believers and sincere seekers of salvation. Besides, this regulation affords the preacher who holds the office now under consideration, an opportunity of speaking closely to every person under his care on the state of their souls. “I know thy works,” says our Lord, “and thy labour, and thy patience, and how thou canst not bear them which are evil:— and hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted,” Rev. ii. 2, 3. The other duty of regulating the bands is also of great consequence, as will appear when we come to enlarge on the 3d section of the 2d chapter.

3. Anapaswa kuwaangalia wasimamizi wa mali na viongozi wa mzunguko wake. Akutane nao kila wiki, akiwa mijini, na mara nyingi iwezekanavyo akiwa mashambani. Anapaswa kuwapendekezea wasimamizi wa mali maskini wa jumuiya zao, kuwaeleza, ikiwa ni lazima, mahitaji ya wenzake, na kuwachochea kuwa waaminifu na wenye bidii katika ofisi yao: lakini zaidi ya yote, anapaswa kuwahimiza viongozi, kuwafundisha njia bora ya kuwasemesha vikundi vyao, na kuwawekea mbele thamani isiyokadirika ya roho za thamani walizokabidhiwa kila mmoja. Nafsi yake yote itasema, “Ingekuwa vema kama watu wote wa Bwana wangekuwa manabii, na Bwana angeweka Roho yake juu yao!” Hes. 11:29.3. He is to watch over the stewards and leaders of his circuit. He should meet them weekly, when in the towns, and as often as may be in the country. He is to recommend to the stewards the poor of their societies, to lay before them, if necessary, the wants of his colleagues, and to stir them up to fidelity and activity, in their office: but above all, he is to exhort the leaders, to instruct them in the best mode of addressing their classes, and to set before them the inestimable value of the precious souls respectively intrusted to their care. His whole soul should say, “Would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!” Numb. xi. 29.

4. Kwa kuwa yeye ndiye mwenye uwezekano mdogo zaidi wa kuathiriwa na mazingira mbalimbali yanayotokana na ujirani, kufahamiana kwa muda mrefu, mapenzi, udugu wa damu, au nia nyingine zozote zaidi ya karama za kiroho, anapaswa kuteua wasimamizi wa mali. Na kwa kuwa yeye ni, au anapaswa kuwa, hakimu bora wa karama na uzoefu wa washiriki wa jumuiya, naye pia anapaswa kuchagua watu, mara kwa mara, watakaojaza ofisi nzito ya kiongozi. Na tena, kwa kuwa yeye ndiye mtu pekee katika mzunguko anayewajibika kwa mkutano wa mwaka kwa kupungua kwa kazi ya Mungu katika mzunguko wake, na ndiye pekee ambaye mkutano unaweza kumwajibisha, ana mamlaka yaliyowekwa kwake ya kubadilisha viongozi, wakati wamepoteza uzima wa Mungu, au hawawezi au wanapuuza wajibu wao. Lakini akitumia mamlaka haya kwa namna ya kubahatisha au ya kidhalimu, watu wanaweza kuwasilisha malalamiko yao kwa maaskofu au wazee wasimamizi, wenye mamlaka ya kumsimamisha kwa mwenendo mbaya; au, kwa mkutano wa mwaka, ambao waweza kuendelea hata kumfukuza, ikiwa atakosea vibaya dhidi ya hekima ile itokayo juu, “ambayo kwanza ni safi, tena ni ya amani, ya upole, tayari kusikiliza, yenye rehema nyingi na matunda mema, haina upendeleo, haina unafiki.” Yak. 3:17.4. As he is the least likely to be influenced by the various circumstances arising from neighbourhood, long acquaintance, affection, consanguinity, or any other motives than spiritual talents, he is to appoint the stewards. And as he is, or should be, the best judge of the gifts and experience of the members of society, he also is to select the men, from time to time, who are to fill up the weighty office of leader. And again, as he is the only person in the circuit, who is responsible to the yearly conference for the decline of the work of God in his circuit, and the only one the conference can make responsible, he has the authority invested in him of changing leaders, when they have lost the life of God, or are incapacitated for or negligent of their duty. But if he ever use this power in a capricious or tyrannical manner, the people may lay their grievances before the bishops or presiding elders, who have authority to suspend him for ill conduct; or, before the yearly conference, which may proceed even to his expulsion, if he grossly offend against that wisdom which is from above, “and which is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.” Jam. iii. 17.

5. Anapaswa pia kuwapokea washiriki kwa majaribio, na katika jumuiya, kulingana na mfumo wa nidhamu. Ikiwa mamlaka haya yangewekwa kwa jumuiya, au sehemu yoyote yake, kazi kuu ya uamsho ingekwisha upesi. Ushahidi wa wazi sana wa hili ulitolewa miaka kadhaa iliyopita, na jumuiya moja huko Ulaya. Washiriki wengi wakuu wa jumuiya hiyo walisisitiza sana kwamba utawala wote wa jumuiya yao uwekwe katika mkutano ulioundwa na mhubiri mkuu, na idadi ya wazee walei na mashemasi walei, kama walivyowaita. Hatimaye, mhubiri aliyekuwa na usimamizi wa mzunguko alishawishiwa, kwa kusisitiza kwao kusikokoma, kukubali ombi lao. Kwa hiyo aliwateua viongozi wote na wasimamizi wa mali kuwa wazee walei na mashemasi walei, wenye mamlaka waliyoyataka. Lakini, ole! Matokeo yalikuwa nini? Uamsho mkuu uliokuwapo wakati ule katika jumuiya na kusanyiko hilo ulizimika upesi. Wenye dhambi maskini, walioamshwa hivi karibuni, walikuwa wakimiminika katika kanisa la Mungu kama hua kwenye madirisha yao. Lakini sasa, hekima na busara ya mahakama mpya iliwaweka mbali, hadi walipotoa uthibitisho kamili wa toba yao: “ikiwa hatia yao ni ya kweli,” walisema wao, “hawatajiondoa katika kuhubiriwa kwa neno kwa sababu ya uangalifu wetu; wao wenyewe wataona haki ya mwenendo wetu.” Hivyo, wakati mhubiri mwenye bidii alipokuwa akitangaza kwa saa moja utayari wa Kristo wa kuwapokea mara moja wenye dhambi wanaorudi, hekima ya wazee walei na mashemasi walei ingewakataa saa iliyofuata hata kupokelewa kwa majaribio, isipokuwa walikuwa awali makaburi yaliyopakwa chokaa, yaliyojaa ndani mifupa ya wafu na uchafu. Mhubiri aliyekuwa na usimamizi wa mzunguko karibu alivunjika moyo, kuona roho za thamani ambazo Mungu alikuwa amempa, zikiwekwa mbali naye, na kutupwa tena katika ulimwengu mpana na wazee walei wenye busara na mashemasi. Hata hivyo, kwa ombi lake la dhati, alihamishiwa mzunguko mwingine na mkutano, ambao chini ya udhibiti wake alitenda, ili afurahie baraka za utaratibu wa Kimethodisti. Uamsho wa kazi ya Mungu ulizimika upesi; na jumuiya hiyo, kutoka kuwa mojawapo ya zilizo hai zaidi, ikawa mojawapo ya zilizo dhaifu zaidi huko Ulaya.5. He is also to receive members upon trial, and into society, according to the form of discipline. If this authority were invested in the society, or any part of it, the great work of revival would soon be at an end. A very remarkable proof of this was given several years ago, by a society in Europe. Many of the leading members of that society, were exceedingly importunate to have the whole government of their society invested in a meeting composed of the principal preacher, and a number of lay elders and lay deacons, as they termed them. At last, the preacher who had the oversight of the circuit, was prevailed upon, through their incessant importunity, to comply with their request. He accordingly nominated all the leaders and stewards as lay elders and lay deacons, with the desired powers. But alas! What was the consequence? The great revival which was then in that society and congregation, was soon extinguished. Poor sinners, newly awakened, were flocking into the church of God as doves to their windows. But now, the wisdom and prudence of the new court kept them at a distance, till they had given full proof of their repentance: “if their convictions be sincere,” said they, “they will not withdraw themselves from the preaching of the word on account of our caution; they themselves will see the propriety of our conduct.” Thus, whilst the fervent preacher was one hour declaring the willingness of Christ immediately to receive the returning sinners, the wisdom of the lay elders and lay deacons would the next hour reject them even from being received upon trial, unless they had been before painted sepulchres, inwardly full of dead men’s bones and rottenness. The preacher who had the charge of the circuit nearly broke his heart, to see the precious souls which God had given him, kept at a distance from him, and thrown back again upon the wide world by the prudent lay elders and deacons. However, at his earnest entreaty, he was removed into another circuit by the conference, under whose controul he acted, to enjoy the blessings of the Methodist economy. The revival of the work of God was soon extinguished; and the society, from being one of the most lively, became one of the most languid in Europe.

Atukuzwe Mungu, jumuiya zetu zote katika ulimwengu mzima, sasa zikifikia zaidi ya 160,000, zimeinuliwa, kwa neema, na wahudumu wetu na wahubiri. Wao, na wao tu, ndio baba zao wa kiroho chini ya Mungu; na hakuna wengine wanaoweza kuwahurumia kama wao. Ni kweli kwamba katika uamsho mkuu, vilema na vipofu na viwete kiroho watasongamana kwa makundi katika kanisa la Mungu; nao wanakaribishwa kwa yote tunayoweza kufanya kwa roho zao zisizokadirika, hadi watakapothibitisha kuwa si waaminifu kwa neema ya kuhakikisha au ya kugeuza. Wala hatutaitupa roho zao nyuma kwa ulimwengu mwovu, wakati wanaugua chini ya mzigo wa dhambi, kwa sababu wengi walio kwenye majaribio huzima hatia yao, au labda walikuwa wanafiki tangu mwanzo. Tungependelea kwenda tena njia kuu na mipakani, na kuunda jumuiya mpya kama mwanzoni, kuliko kuacha haki iliyo ya lazima sana kwa ofisi ya kihudumu na kwa uamsho wa kazi ya Mungu;Glory be to God, all our societies throughout the world, now amounting to upwards of 160,000, have been raised, under grace, by our ministers and preachers. They, and they only, are their spiritual fathers under God; and none others can feel for them as they do. It is true, that on great revivals, the spiritually halt, and blind; and lame, will press in crowds into the church of God; and they are welcome to all that we can do for their invaluable souls, till they prove unfaithful to convincing or converting grace. And we will not throw back their souls on the wicked world, whilst groaning under the burden of sin, because many on the trial quench their convictions, or perhaps were hypocritical from the beginning. We would sooner go again into the highways and hedges, and form new societies as at first, than we would give up a privilege so essential to the ministerial office and to the revival of the work of God;

“Bwana wa nyumba [Mungu]—akamwambia mtumwa wake, Toka upesi uende katika njia kuu na vichochoro vya mji, uwalete hapa maskini, na vilema, na viwete, na vipofu. Yule mtumwa akasema, Bwana, yamekuwa kama ulivyoamuru, na bado pana nafasi.” Anamtii Mungu wake, bila kuomba ruhusa ya jumuiya yoyote, kama atii au la. “Bwana akamwambia yule mtumwa, Toka nje, uende njia kuu na mipakani, ukawalazimishe kuingia, nyumba yangu ipate kujaa,” Luka 14:21–23. Mtumwa hamjibu Mungu wake, Nitatii amri yako hadi kiwango ambacho jumuiya yangu, au viongozi wangu na wasimamizi wangu wa mali wataniruhusu. Tena, Bwana anamwambia Ezekieli, sura ya 34:1–10, “Mwanadamu, toa unabii juu ya wachungaji wa Israeli, toa unabii, uwaambie. Bwana Mungu asema hivi kuwaambia wachungaji, Ole wao wachungaji wa Israeli.—Wagonjwa hamkuwatia nguvu, wala hamkuwaponya waliokuwa wagonjwa, wala hamkufunga waliovunjika, wala hamkuwarudisha waliofukuzwa, wala hamkuwatafuta waliopotea.—Wakatawanyika, kwa sababu hapana mchungaji: wakawa chakula cha wanyama wote wa mwituni, hapo walipotawanyika. Basi, enyi wachungaji, lisikieni neno la Bwana; Kama mimi nilivyo hai, asema Bwana MUNGU, hakika kwa kuwa kundi langu limekuwa mawindo, na kundi langu limekuwa chakula cha kila mnyama wa mwituni, kwa kuwa hapakuwa na mchungaji, wala wachungaji wangu hawakulitafuta kundi langu — Basi, enyi wachungaji, lisikieni neno la Bwana; Bwana MUNGU asema hivi; Tazama, mimi ni juu ya wachungaji hao; nami nitalitaka kundi langu mikononi mwao, na kuwakomesha wasilichunge kundi.” n.k. Sasa, ni wachungaji gani, walioitwa na kukiriwa na Mungu, wangejitwika wajibu huu wa kutisha, kama wengine wangeweza kuwakatalia watoto wao wa kiroho haki kuu ya nje ya injili, au kukubali miongoni mwao watu wasiofaa kabisa kuchanganyika nao na kuwaharibu. Kweli, wachungaji wa makanisa mengine wawe wanafanya lolote, tunaamini kwamba wetu hawatajiweka kamwe katika utumwa wa kutisha namna hiyo. Ni bure kusema kwamba wengine wanaweza kuwa wapole na waangalifu kama wao: kwa kuwa [haisomeki] wachungaji wanawajibika kwa Mungu, na kwa hiyo hawapaswi kamwe kufungwa hivyo katika utunzaji wao wa kichungaji. Na wale wanaotamani kuwanyang’anya wahudumu sehemu hii muhimu ya wajibu wao, wanapaswa afadhali kwenda wenyewe kwenye njia kuu na mipakani, na kuhubiri injili ya milele, au kuridhika na hali yao ya sasa ya majaliwa.“The master of the house [God]—said to his servant. Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room.” He obeys his God, without asking permission of any society, whether he should obey him or not. “And the Lord said unto the servant. Go out into the highways and hedges, and compel them to come in that my house may be filled,” Luke xiv. 21–23. The servant answers not to his God, I will comply with thy command as far as my society, or my leaders and stewards will permit me. Again, the Lord says to Ezekiel, ch. xxxiv. 1–10, “Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them. Thus saith the Lord God unto the shepherds, Wo be to the shepherds of Israel.—The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again, that which was driven away, neither have ye sought that which was lost.—And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. Therefore, ye shepherds, hear the word of the Lord; As I live, saith the Lord God, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock — Therefore, O ye shepherds, hear the word of the Lord, Thus saith the Lord God; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock.” &c. Now, what pastors, called and owned of God, would take upon themselves this awful responsibility, if others could refuse to their spiritual children the grand external privilege of the gospel, or admit among them the most improper persons to mix with and corrupt them. Truly, whatever the pastors of other churches may do, we trust that ours will never put themselves under so dreadful a bondage. It is in vain to say, that others may be as tender and cautious as themselves: for [illegible] the pastors are responsible to God, and, therefore, should by no means be thus fettered in their pastoral care. And those who are desirous to wrest out of the hands of ministers this important part of their duty, should rather go out themselves to the highways and hedges, and preach the everlasting gospel, or be contented with their present providential situation.

Zaidi ya hayo, amri ya Bwana wetu, Mt. 28:19. “Nendeni, —mkawafundishe mataifa yote, mkiwabatiza,” n.k. imeelekezwa si kwa wanafunzi wake tu, na kupitia kwao kwa watumishi wake wote wa huduma hadi mwisho wa dunia. Lakini ikiwa wahudumu watakuwa mahakimu wa walio sawasawa kubatizwa, ambalo ni agizo kuu la kuingiza katika kanisa linaloonekana, ni kwa kiasi gani zaidi wanapaswa kuwa na haki ya kuamua ni nani watakayemchukua chini ya utunzaji wao wenyewe, au ambaye Mungu amewapa kutoka ulimwenguni kwa kuhubiri neno lake. Wahudumu kutumia nguvu zao, machozi yao, maombi yao, maisha yao kwa wokovu wa roho, na kuwa na wao wenyewe na walio wao chini ya udhibiti wa wale ambao hawakuwahi kuhangaika kwa uchungu wa kuzaa kwa ajili yao, na kwa hiyo hawawezi kamwe kuwahurumia kama wazazi wao wa kiroho, ni mzigo tusioweza kuubeba. Hivyo ni dhahiri kwamba akili na Maandiko kwa njia iliyo wazi kabisa huifanya haki au mamlaka inayozingatiwa sasa kuwa ya lazima kwa huduma ya injili.Besides, the command of our Lord, Matt. xxviii. 19. “Go ye, —and teach all nations, baptizing them,” &c. is addressed not only to his disciples, and through them to all his ministering servants to the end of the world. But if ministers are to be the judges of the proper subjects of baptism which is the grand initiatory ordinance into the visible church, how much more should they have a right to determine, whom they will take under their own care, or whom God has given them out of the world by the preaching of his word. For ministers to spend their strength, their tears, their prayers, their lives for the salvation of souls, and to have both themselves and theirs under the controul of those who never travelled in birth for them, and, therefore, can never feel for them as their spiritual parents do, is a burden we cannot bear. Thus it is evident, that both reason and scripture do, in the clearest manner, make the privilege or power now under consideration essential to the gospel-ministry.

Wajibu mwingine, uliotajwa chini ya kifungu hiki, wa kusimamia jumuiya ya vikundi vya karibu, ni wa maana kubwa, kama itakavyoonekana tutakapopanua juu ya sehemu ya 3 ya sura ya 2.The other duty, mentioned under this article, of regulating the band-society, is of great consequence, as will appear when we come to enlarge upon the 3d section of the 2d chapter.

6. Kwa kuwa Bwana ni Mungu wa utaratibu, wala si wa fujo, ni lazima kabisa kwamba mtu mmoja awekwe kusimamia ibada za kesha na karamu za mapendo: na ni nani angefaa zaidi, wakati mzee msimamizi hayupo, kuliko mhubiri mwenye usimamizi wa mzunguko? Kuhusu ibada za kesha, tunaweza kutambua, Je! Bwana wetu alitumia usiku mzima katika maombi? Mt. 14:23–25. Marko 6:46–48. Luka 6:12. “Ikawa siku zile akatoka kwenda mlimani kuomba, akakesha usiku kucha katika kumwomba Mungu.” Je! Mtakatifu Paulo pia alitumia usiku mzima katika kufundisha na kuomba pamoja na kanisa la Mungu? Mdo. 20:7–11. “Alipokwisha kuumega mkate, na kula, na kuongea muda mrefu, hata kupambazuka, ndipo akaondoka [Paulo].” Je! Wahudumu na watu wa Mungu katika siku hizi hawatafuata mifano mikuu kama hiyo? Je! Wapotovu na wasiomcha Mungu watafanya karamu na kukesha, usiku baada ya usiku, katika utumishi wa Shetani, na sisi tuone ni nyingi mno kukesha na kuomba mara kwa mara kwa saa chache pamoja?6. As the Lord is a God of order, and not of confusion, it is highly necessary that one person should be invested with the regulation of the watch-nights and love-feasts: and who would be so proper, in the absence of the presiding elder, as the preacher who has the oversight of the circuit? As to watch-nights, we may observe, Did our Lord spend whole nights in prayer? Matt. xiv. 23–25. Mark vi. 46–48. Luke vi. 12. “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.” Did St. Paul also employ whole nights in instruction and praying with the church of God? Acts xx. 7–11. “When he [Paul] had broken bread, and eaten, and talked a long while, even till break of day, so he departed.” And shall not the ministers and people of God in these days imitate such great examples? Shall the dissipated and profane revel and watch, night after night, in the service of Satan, and shall we think it too much to watch and pray sometimes for a few hours together?

Kiongozi wetu mstahiki, Bw. Wesley, katika hili, kama katika kanuni zake nyingi, aliongozwa na Majaliwa ya kimungu. “Alipoarifiwa, karibu mwaka 1740, kwamba kusanyiko la Kingswood, karibu na Bristol, mara nyingi liliendelea katika kuhimiza na kuomba hadi usiku wa manane, alikuwa na mawazo ya kukomesha mikutano hiyo: lakini alipogundua, baada ya uchunguzi wa kutosha, kwamba nguvu ya Mungu ilikuwapo kwa namna ya ajabu katika nyakati hizo, na kwamba wengi waliamshwa, kuhesabiwa haki, au kutakaswa, alinyenyekea chini ya mkono wa Mungu, na si tu kuruhusu kuendelea kwake katika Kingswood, bali aliziingiza katika muungano wote, na alikuwa, hadi saa ya kifo chake, ameshawishika kabisa juu ya matokeo yake yenye baraka.”Our venerable leader, Mr. Wesley, was in this, as in most of his rules, led on by divine Providence. “When informed, about the year 1740, that the congregation at Kingswood, near Bristol, frequently continued in exhortation and prayer till midnight, he had thoughts of suppressing such meetings: but when, after sufficient inquiry, he found that the power of God was remarkably present on those occasions, and that many were awakened, justified, or sanctified, he bowed under the hand of God, and not only permitted the continuance of them in Kingswood, but introduced them through the connexion, and was, to his dying hour, fully convinced of their blessed effects.”

Kuhusu karamu zetu za mapendo, tutazungumza juu yake katika maelezo yetu juu ya sehemu ya 4 ya sura ya 2.In respect to our love-feasts, we shall speak of them in our notes on the 4th section of the 2d chapter.

7. Ingawa mzee msimamizi anafaa zaidi kuliko mwingine yeyote anayehudhuria mara kwa mara kuongoza mikutano ya robo mwaka, hata hivyo mhubiri mwenye usimamizi wa mzunguko, baada yake, ndiye mwenye uwezekano mkubwa zaidi wa kuwa bila upendeleo.* Ni kwa kanuni hii kwamba majaji kumi na wawili wa Uingereza hufanya sheria kwamba hakuna mmoja wao atakayechukua mzunguko unaojumuisha mahali alipozaliwa. Zaidi ya hayo, kila kitu hatimaye huamuliwa kwa wingi wa kura. Kwa hiyo, katika nyakati zile za pekee, wakati kwa ugonjwa, au kizuizi kingine chochote kisichoepukika, mzee msimamizi hayupo, anayefuata kwa cheo lazima awe mwenyekiti wa mkutano. Tazama maelezo ya sehemu ya 5 ya sura hii. Sote tuwe tayari kunyenyekea kwa utii huo unaofaa, ulio wa lazima kwa utaratibu mwema wa mwili wote, “naam, nyote mnyenyekeane,” 1 Pet. 5:5.7. Though the presiding elder is far more proper to preside at the quarterly meetings than any other who regularly attends, yet the preacher, who has the oversight of the circuit is, next to him, the most likely to be impartial.* It is on this principle, that the twelve judges of England make it a rule, that no one of them shall take that circuit which includes the place where he was born. Besides, every thing is finally determined by a majority of votes. On those extraordinary occasions, therefore, when through sickness, or any other unavoidable hindrance, the presiding elder is absent, the next to him in office must be the moderator of the meeting. See the notes on the 5th section of this chapter. Let us all be willing to submit to that due subordination, which is necessary to the good order of the whole, “yea, all of you be subject one to another,” 1 Pet. v. 5.

8. Baada ya kuhubiri injili, kueneza maarifa ya kidini kwa vyombo vya uchapishaji ni jambo la umuhimu mkubwa zaidi kwa watu. Roho, wakati bado imeunganishwa na mwili, lazima ilishwe kila siku mawazo ya utauwa, la sivyo itapoteza nafasi katika maisha ya kimungu. Ingawa Bwana ni mwema kwa ajabu kwa watoto wake ambao wana bahati mbaya ya kutoweza kusoma, hata hivyo tunapaswa kutumia njia zote tulizo nazo. Na ingawa biblia ni bora isiyo na kipimo kuliko vitabu vingine vyote, hata hivyo, kwa sababu hiyo hiyo, tunapaswa kujifunza maandishi ya wanatheolojia wa kiroho na wakuu, ambao kwa tafsiri zao, insha, mahubiri, au kazi nyingine, wameieleza biblia: la sivyo, hatupaswi kuhudhuria kuhubiriwa kwa injili; kwa maana hiyo ni nini ila ufafanuzi na matumizi ya kweli kuu zilizomo katika biblia. Kwa hiyo, yule mwenye usimamizi wa mzunguko anapaswa kuwa na bidii katika kuuza vitabu hivyo ambavyo, kwa hukumu ya mikutano na maaskofu wetu, vinahesabiwa kuwa vya faida kwa roho za watu wetu. Mtakatifu Paulo alihitaji vitabu, la sivyo asingevichukua pamoja naye katika safari zake nyingi. “Koti nililoliacha Troa kwa Karpo, ukija uniletee, na vitabu, hasa vile vya ngozi,”* 2 Tim. 4:13. Na kwa akili zinazoongozwa na upendo wa Mungu na wa wanadamu, kuzingatia kwamba faida ya vitabu hivi inatumika kikamilifu kwa kazi ya Mungu, itakuwa kichocheo zaidi kwao kununua vitabu vyetu.8. Next to the preaching of the gospel, the spreading of religious knowledge by the press, is of the greatest moment to the people. The soul, whilst united to the body, must be daily fed with pious ideas, otherwise it will lose ground in the divine life. Though the Lord is wonderfully kind to those of his children who are so unfortunate as not to be able to read, yet we are to use all the means in our power. And though the bible be infinitely preferable to all other books, yet we are, even on that very account, to study the writings of those spiritual and great divines, who have by their comments, essays, sermons, or other labours, explained the bible: otherwise, we ought not to attend the preaching of the gospel; for what is that but an explanation and application of the great truths contained in the bible. He, therefore, who has the charge of the circuit, is to be diligent in the sale of those books, which, according to the judgment of our conferences and bishops, are deemed profitable for the souls of our people. St. Paul had need of books, otherwise he would not have carried them with him in his extensive travels. “The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments,”* 2 Tim. iv. 13. And to minds which are influenced by the love of God and man, the consideration that the profit of these books is wholly applied to the work of God, will be a further inducement to them to purchase our books.

* Yaani, vitabu vilivyoandikwa kwa ngozi, sanaa ya uchapishaji ikiwa haijavumbuliwa nyakati hizo.* We do not mean that he is likely to have more grace or more integrity than the other members of the quarterly meeting; but only that he is not so much exposed to the temptations of prejudging a cause through consanguinity, affection, or a variety of other interests as the other members are. We have a high esteem for all our official members, and would not intentionally offend them on any account.

* Hatumaanishi kwamba yeye ana uwezekano wa kuwa na neema zaidi au unyofu zaidi kuliko washiriki wengine wa mkutano wa robo mwaka; bali tu kwamba yeye hajafunuliwa sana kama wengine kwa majaribu ya kuhukumu shauri kabla kwa sababu ya udugu wa damu, mapenzi, au maslahi mengine mbalimbali. Tunawaheshimu sana washiriki wetu wote wa ofisi, na hatungependa kuwakwaza kwa makusudi kwa sababu yoyote.9. It is necessary that the yearly conference should have an exact account of the numbers in society, and of every thing material relating to each circuit under its controul, otherwise it could not possibly judge of the progress of the work, and the fidelity of the preachers: nor could the episcopacy have otherwise such complete knowledge of every thing for the stationing of the preachers. “Let all things be done,” says St. Paul, “decently, and in order.”

9. Ni lazima mkutano wa mwaka uwe na hesabu kamili ya idadi iliyo katika jumuiya, na ya kila jambo la maana linalohusu kila mzunguko ulio chini ya udhibiti wake, la sivyo usingeweza kuhukumu maendeleo ya kazi, na uaminifu wa wahubiri: wala utawala wa kiaskofu usingekuwa na ujuzi kamili huo wa kila kitu kwa kuwapangia wahubiri vituo. “Mambo yote na yafanyike,” asema Mtakatifu Paulo, “kwa uzuri na kwa taratibu.”10. It is also necessary, that the presiding elder should receive regular details of the proceedings of those who have the oversight of circuits, that he himself may have such a clear knowledge of the state of the district, as may enable him to fill up his important trust, and to give such information of his district to the bishops, as may afford them a complete view of the whole. Thus are many eyes opened upon the great work, and the wisdom of many united for the good of the whole. “In the multitude of counsellors,” says the wise man, “there is safety.”

10. Ni lazima pia mzee msimamizi apokee maelezo ya mara kwa mara ya mwenendo wa wale wenye usimamizi wa mizunguko, ili yeye mwenyewe apate ujuzi wazi wa hali ya wilaya, uwezao kumwezesha kutimiza dhamana yake muhimu, na kuwapa maaskofu taarifa ya wilaya yake, itakayowapa mtazamo kamili wa mwili wote. Hivyo macho mengi yanafunguliwa juu ya kazi hiyo kuu, na hekima ya wengi inaungana kwa manufaa ya jumla. “Katika wingi wa washauri,” asema mwenye hekima, “mna usalama.”11. The people of our special charge want all the advice we can give them: and their stations and circumstances are so different, that the rule of meeting the men and women apart, and, when the society is large, and the time will admit of it, the married and single men apart, and the married and single women apart, has been attended with many blessings. Mr. Wesley, from happy experience, considered this as a very profitable means of grace.

11. Watu wa usimamizi wetu wa pekee wanahitaji ushauri wote tunaoweza kuwapa: na vituo vyao na mazingira yao ni tofauti sana, hata kanuni ya kukutana na wanaume na wanawake kando, na, jumuiya ikiwa kubwa, na wakati ukiruhusu, wanaume walioa na wasioa kando, na wanawake walioolewa na wasioolewa kando, imefuatana na baraka nyingi. Bw. Wesley, kutokana na uzoefu wenye furaha, aliona hili kama njia ya neema yenye faida kubwa sana.* i. e. The books, written on parchment, the art of printing not being discovered in those days.

Wahudumu wa injili wasidhani kazi yoyote imepotea, au njia yoyote ni ya bure, ambayo kwayo waweza kuwezeshwa kuwapa kundi lao lote sehemu yao ya kiroho inayowastahili. “Bwana akasema, Ni nani, basi, yule msimamizi mwaminifu, mwenye busara, ambaye bwana wake atamweka juu ya watu wa nyumbani mwake, awape posho kwa wakati wake? Heri mtumwa yule ambaye bwana wake, atakapokuja, atamkuta akifanya hivyo. Hakika nawaambia, Atamweka juu ya vitu vyote alivyo navyo,” Luka 12:42–44.Ministers of the gospel should think no labour lost, or means in vain, by which they may be enabled to give their whole flock their due spiritual portion. “The Lord said, Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord, when he cometh, shall find so doing. Of a truth I say unto you, That he will make him ruler over all that he hath,” Luke xii. 42–44.

12. Kwa kuwa fedha za umma zinapaswa kutumika kwa uaminifu mkubwa kabisa, hesabu zinapaswa kuchunguzwa kwa uangalifu mkali kabisa: na kwa hiyo mhubiri mwenye usimamizi wa mzunguko anapaswa kukagua hesabu za wasimamizi wa mali, kama maandalizi ya kuwasilishwa mbele ya mkutano wa robo mwaka: na hili si kwa kutoheshimu wasimamizi wa mali, ambao tunawaheshimu sana kwa kazi zao za mapendo zisizo na ubinafsi, bali kuzuia, kadiri iwezekanavyo, hata kisingizio chochote kinachoonekana cha kushuku. “Katika wasimamizi,” asema mtume, “hutakiwa mtu aonekane mwaminifu.” Mtu mwenye uadilifu yeyote (na tunayo sababu ya kuamini kwamba wasimamizi wetu wote ni hivyo, bila ubaguzi) hatapinga kanuni hii.12. As the public money should be applied with the greatest fidelity, the accounts should be examined with the strictest scrutiny: and, therefore, the preacher who has the charge of the circuit is to examine the stewards’ accounts, as a preparative to their being laid before the quarterly meeting: and this not out of disrespect to the stewards, whom we highly esteem for their disinterested labours of love, but to prevent, as far as possible, even any plausible pretence for suspicion. “It is required in stewards,” says the apostle, “that a man be found faithful.” No person of integrity (and such we have reason to believe all our stewards are, without exception) will object to this rule.

13 na 14. Michango ya robo mwaka katika vikundi, n.k. kulingana na uwezo wa marafiki zetu, ndiyo tegemeo kuu la kazi hiyo.13 & 14. The quarterly collections in the classes, &c. according to the abilities of our friends, are the chief support of the work.

15 na 16. Mojawapo ya hisani kuu duniani ni kujenga majengo kwa ajili ya ibada ya hadharani na kuhubiri injili. “Watamwitaje yeye ambaye hawakumwamini?” asema mtume, “Tena watamwaminije yeye ambaye hawakumsikia? Tena watasikiaje pasipo mhubiri? Tena watahubirije, wasipopelekwa? Kama ilivyoandikwa, Ni mizuri jinsi gani miguu yao waihubirio habari njema ya amani, na kuleta habari njema ya mambo mema,” Rum. 10:14, 15. Lakini wahubiri wanaotumwa na Mungu, lazima wawe na mahali pa kukusanya wasikilizaji wao, la sivyo wanaweza mara chache tu kutoa ujumbe wao. Kidogo kitafanyika, ikiwa wanaweza kuwa na nje tu ya kuhubiria: kwa sababu Bwana hatatenda miujiza isiyo ya lazima. Mahali ambapo watu wachache, au wengi, wamejenga nyumba kwa ajili ya Mungu, na kuendelea wenyewe kuishi kwa Mungu, watapokea, kutokana na asili ya haki ya ugawaji, sehemu inayolingana ya thawabu kwa roho zote zilizookoka ndani ya jengo hilo au kwa njia ya jengo hilo na maagizo yaliyotolewa humo, muda wote jengo hilo litakapodumu. Na ingawa hakuna kiumbe chenye mipaka anayeweza kufanya ugawaji unaostahili katika jambo tata kama hilo, hata hivyo yeye aliye Hekima isiyo na mipaka anaweza kuufanya, na atauufanya, atakapoketi juu ya kiti chake kikuu cheupe. Na mhubiri mwenye usimamizi wa mzunguko pia atakuwa na sehemu yake ya thawabu, kwa kutumia ushawishi wake wote nyakati kama hizo, kuanzisha na kupendekeza michango na makusanyo yanayohitajika.15 & 16. One of the greatest charities upon earth is the raising of buildings for public worship and the preaching of the gospel. “How shall they call on him,” says the apostle, “in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things,” Rom. x. 14, 15. But the preachers who are sent of God, must have a place to assemble their hearers, otherwise they can but seldom deliver their message. Little good will be done, if they can have only the open air to preach in: because the Lord will not work unnecessary miracles. Where a few persons, or many, have raised a house for God, and continue to live to God themselves, they will receive from the nature of distributive justice, a proportionable share of the reward for all the souls saved in or by the means of that building and the ordinances administered there, as long as the building lasts. And though no finite being could make the due distribution in so intricate a case, yet he who is infinite Wisdom can do it, and will do it, when he sits on his great white throne. And the preacher who has the charge of the circuit will also have his share of the reward, by using all his influence on such occasions, to set on foot and recommend the necessary subscriptions and collections.

Sasa tutatoa sababu za maelekezo zaidi yaliyotolewa katika sehemu hii kwa yule mwenye usimamizi wa mzunguko.We are now to give the reasons for the further directions given in this section to him who has the charge of the circuit.

I. Orodha ya washiriki wa jumuiya mijini ni ya lazima sana ili kuwawezesha wahubiri kutimiza wajibu mkuu wa kuwatembelea watu wetu nyumba hadi nyumba. Lakini kuhusu wajibu huu tazama sehemu ya 15 ya sura hii.I. A Catalogue of the members of the society in towns, is highly necessary to enable the preachers to perform the great duty of visiting our people from house to house. But concerning this duty see the 15th section of this chapter.

2 na 3. Ikiwa mrithi wake hakuachiwa taarifa kamili ya hali ya mzunguko, haitawezekana kwake kuwa wa manufaa kwa upana kwa muda mrefu kama angeweza vinginevyo. Kila mhubiri anapaswa kuingia katika kazi yake kwa msingi wa haki zaidi na kwa mtazamo kamili iwezekanavyo wa kilichokuwa mbele yake. “Tazama,” asema nabii, akinena kuhusu Masihi, “kazi yake i mbele yake,” Isa. 62:11. Na hivyo ndivyo iwe kwa kila mhudumu wa Kristo, kwa kipimo na kiwango chake.2 & 3. If his successor have not an exact account left him of the state of the circuit, it will be impossible for him to be so extensively useful for a considerable time as he otherwise might be. Every preacher should enter upon his work on the fairest ground and with the completest view possible of what was before him. “Behold,” says the prophet, speaking of the Messiah, “his work is before him,” Isa. lxii. 11. And so should it be with every minister of Christ, in his measure and degree.

4. Maelekezo ya nne ni mazito mno. Yanaunda sehemu kuu ya ofisi yake. Lakini kuhusu kanuni za jumuiya tutazungumza kwa mapana, tutakapozingatia sehemu ya 1 ya sura ya 2.4. The fourth direction is exceedingly weighty. It makes the principal part of his office. But on the rules of the society we shall speak largely, when we consider the 1st section of the 2d chapter.

5. Pia anapaswa kusimamia vikundi vyote vya karibu katika mzunguko wake. Tazama sura ya 2, sehemu ya 3.5. He is also to regulate all the bands in his circuit. See chap. 2. sect. 3.

6. Katika kila jambo lazima pawe na utaratibu; ingawa mara nyingi kile ambacho ulimwengu huita fujo, ni utaratibu machoni pa Mungu. Hata hivyo, bidii ya roho zenye furaha na za utauwa inaweza kuzipeleka kwenye miisho mingi, ikiwa haziko chini ya kizuizi kinachofaa. “Upole wenu na ujulikane na watu wote,” Flp. 4:5.6. In every thing there must be order; though frequently what the world calls confusion, is order in the sight of God. However, the zeal of happy, pious souls may carry them to many extremes, if not under proper restriction. “Let your moderation be known unto all men,” Phil. iv. 5.

7. Sisi ni kundi moja la watu, jumuiya moja kuu, iwe Ulaya au Marekani; tulioungana kwa vifungo vya karibu vya kiroho, na kwa vifungo vya nje kadiri hali za mambo zitakavyoruhusu. Na kwa kuwa idadi yetu imeongezeka sana Ulaya na Marekani, ni lazima tuwe waangalifu hasa katika kuwapokea wageni katika jumuiya yetu, kwa kisingizio kwamba wamekuwa washiriki mahali pengine; kwa kuwa kusudi moja la mpango wetu wote ni kuinua watu watakatifu. Kwa sababu hiyo mikutano yetu yote duniani kote hudai kwa pamoja kwamba kila mshiriki wa jumuiya yetu anayebadilisha mahali pa kuishi atapata kwanza cheti kutoka kwa mhubiri mwenye usimamizi wa mzunguko wake ambaye ana uwezekano mkubwa wa kuijua tabia yake, ndugu zake wa damu wakiwa hawahesabiwi; na kwamba bila cheti hicho hatapokelewa katika jumuiya nyingine yoyote. Hata katika kanisa la kwanza, Mtakatifu Paulo aliona ni lazima kuwaandikia Wafilipi wake, “Ndugu,—waangalieni wale wanaoenenda hivyo, kama mlivyo na sisi kuwa kielelezo chenu. Maana wengi huenenda, ambao nimewaambia mara nyingi, na sasa nawaambia hata kwa machozi, kuwa ni adui wa msalaba wa Kristo,” Flp. 3:17, 18. Ni kwa kiasi gani zaidi basi ni wajibu wetu kutumia kila tahadhari kuhifadhi usafi wa kanisa letu, katika siku hizi, ambapo mateso yamekoma, na ni faida ya wengi kuungana na kikundi cha kidini. Wala haitoshi kwa mtu anayehama kuchukua tiketi yake pamoja naye, kwa kuwa huenda alifukuzwa kutoka katika ushirika wetu, na hata hivyo akahifadhi tiketi yake.7. We are but one body of people, one grand society, whether in Europe or America; united in the closest spiritual bonds, and in external bonds as far as the circumstances of things will admit. And as our numbers have increased exceedingly both in Europe and America, it is necessary we should be particularly cautious in receiving strangers into our society, under the pretext of their having been members in other places; as the one end of our whole plan is to raise a holy people. On this account all our conferences throughout the world mutually require, that every member of our society who changes his place of abode, shall previously obtain a certificate from the preacher who has the charge of his circuit who is most likely to be acquainted with his character, his own relations excepted; and that without such certificate he shall not be received into any other society. Even in the primitive church, St. Paul saw it necessary to write to his Philippians, “Brethren,—mark them which walk so, as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ,” Phil. iii. 17, 18. How much more then is it our duty to use every precaution to preserve the purity of our church, in these days, when persecution has ceased, and it is the interest of many to be united to a religious party. Nor is it sufficient for the person removing to carry his ticket with him, as he might have been expelled from our communion, and yet have preserved his ticket.

8. Maelekezo ya 8 ni ya maana kubwa, hasa kwa wale wanaokiri dini, ili injili isilaumiwe — ili ulimwengu usiwe na uwezo wa kuishtaki dini safi kwa kuwafanya watu wasijali au wapuuze nafsi zao wenyewe. “Au hamjui ya kuwa mwili wenu ni hekalu la Roho Mtakatifu aliye ndani yenu, mliyepewa na Mungu? Wala ninyi si mali yenu wenyewe; maana mlinunuliwa kwa thamani; basi, mtukuzeni Mungu katika mwili wenu na katika roho zenu, ambazo ni mali ya Mungu,” 1 Kor. 6:19, 20.8. The 8th direction is of great moment, especially to professors of religion, that the gospel be not blamed — that the world may not have it in their power to accuse pure religion with making men careless or negligent of themselves. “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God? and ye are not your own, for ye are bought with a price, therefore glorify God in your body and in your spirit, which are God’s,” 1 Cor. vi. 19, 20.

9. Hatufanyi lolote kwa siri. Tunatamani ulimwengu mzima ujue kila sehemu ya utaratibu wetu, na hasa kanuni za jumuiya yetu, ambazo ni za lazima sana kwa kila mshiriki wake angalau azijue vizuri kabisa. Pia tumetunga kanuni hii, ili ushirika wa Kikristo kwa jumla, na hasa namna ile ya ushirika wa Kikristo ambayo imethibitika kuwa na faida kubwa kwetu sisi na kwa maelfu ya wengine sasa walio katika utukufu, upendekezwe kwa nguvu na mara kwa mara kwa wote wanaomcha Mungu kweli. “Mnajua,” asema mtume kwa wazee wa kanisa la Efeso, “jinsi nilivyojizuia kuwaambia neno lolote lenye faida,” Mdo. 20:18–20. ambapo mtume kwa neno “mnajua” anamaanisha kanisa lote, ambalo wazee walikuwa viungo vyake vikuu.9. We do nothing secretly. We wish the whole world to know every part of our economy, and more especially the rules of our society, so necessary for every member of it at least to be thoroughly acquainted with. We have also enacted this rule, that christian fellowship in general, and particularly that mode of christian communion which has proved so beneficial to ourselves and to myriads now in glory, may be strongly and repeatedly recommended to all who truly fear God. “Ye know,” says the apostle to the elders of the church of Ephesus, “how I kept back nothing that was profitable unto you,” Acts xx. 18–20. where the apostle by the word you means the whole church, of whom the elders were the chief organs.

10. Kwa Wakristo kuwakimbilia mahakimu wa ulimwengu katika mambo ya mabishano au madai, hukemewa vikali na neno la Mungu. “Je! Yuko miongoni mwenu mwenye neno juu ya mwenzake,” asema mtume, “ajaye kuhukumiwa kwa wasio haki, wala si kwa watakatifu? Au hamjui ya kuwa watakatifu watauhukumu ulimwengu? Na ikiwa ulimwengu utahukumiwa na ninyi, je! Hamstahili kuhukumu mambo yaliyo madogo kabisa? Hamjui ya kuwa tutawahukumu malaika? Basi si zaidi mambo ya maisha haya? Basi, kama mkiwa na mambo ya hukumu ya maisha haya, wekeni kuwa mahakimu wale wanaodharauliwa katika kanisa. Nasema ili kuwatahayarisha. Je! Hamna mtu mmoja mwenye hekima miongoni mwenu, awezaye kuamua kati ya ndugu zake? Lakini ndugu humshtaki ndugu, tena mbele ya wasioamini. Basi, hakika ni kasoro kwenu kwamba mnashtakiana ninyi kwa ninyi. Mbona hamkubali kudhulumiwa? Mbona hamkubali kunyang’anywa?” 1 Kor. 6:10. For christians to appeal to the judges of the world in matters of controversy or litigation, is strongly censured by the word of God. “Dare any of you,” says the apostle, “having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now, therefore, there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?” 1 Cor. vi.

1–7. Lakini kwa kuwa hatungetamani kwa vyovyote wahudumu wa injili waingilie kama mahakimu wa mambo hayo, imeagizwa kwamba mhubiri mwenye usimamizi wa mzunguko (baada ya kushauriana na viongozi na wasimamizi wa mali, ikiwa inapatana na ushauri wao) apendekeze usuluhishi wa kimaandiko kwa pande zinazobishana: na kwa kuwa kanuni zetu zinasema kwamba “Ndugu hatamshtaki ndugu mahakamani,” atautenga upande unaokataa pendekezo la haki kama hilo. Nasi tutajichukulia uhuru wa kuongeza kwamba, wakati pande [haisomeki] ni za dini mbili tofauti [haisomeki], njia bora tunayoijua, ambayo wangeweza kuifuata, ingekuwa kwa kila mmoja wao kuchagua mwamuzi kutoka jumuiya yake mwenyewe, na hao wawili kuchagua wa tatu; au kuendelea kwa mpango fulani kama huo.1–7. But as we would by no means wish that ministers of the gospel should interfere as judges of such affairs, it is directed, that the preacher who has the oversight of the circuit shall (after consulting the leaders and stewards, if agreeable to their advice) recommend a scriptural arbitration to the contending parties: and as our rules declare that “Brother shall not go to law with brother,” he shall exclude that party which refuses so equitable a proposal. And we will take the liberty of adding, that when the [illegible] parties are of two different religious [illegible], the best method we know of, on which they could proceed, would be for each of them to choose an arbiter out of his own society, and for those two to choose a third; or to proceed on some similar plan.

11. Mamlaka ya kupanga mikutano ya maombi hayatabishaniwa, tunadhani, na yeyote. Uamsho wetu mkuu mwingi umeanzishwa na kuendelezwa hasa katika mikutano yetu ya maombi. Tungetamani bidii kuu ionyeshwe na wale wenye usimamizi wa mizunguko katika kutekeleza maelekezo haya. Mwandishi mtakatifu, akieleza matokeo ya siku ya Pentekoste, anaona, “Basi wale waliolipokea neno lake kwa furaha wakabatizwa; siku ile wakaongezeka watu elfu tatu hivi. Nao walidumu katika mafundisho ya mitume, na katika kushirikiana, na katika kuumega mkate, na katika kusali,” Mdo. 2:41, 42. Hakuna shaka kwamba maneno hayo yanarejea ibada ya pamoja. Laiti kila familia katika muungano wetu ingekuwa na mkutano wa maombi mara kwa mara kwa nyakati zilizowekwa kwa manufaa ya majirani zao! Hakungekuwa na hatari ya kukosa watu wa kuomba: Mungu angemwaga roho ya neema na dua; na upesi mwali wa upendo wa kimungu ungewaka katika kila sehemu iliyostaarabika ya bara hili kubwa. Bwana aharakishe siku hiyo!11. The authority of appointing prayer-meetings will not, we think, be disputed by any. Many of our greatest revivals have been begun and chiefly carried on in our prayer-meetings. We wish that the utmost zeal might be manifested by those who have the charge of circuits in the execution of this direction. The sacred writer describing the effects of the day of Pentecost, observes, “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,” Acts ii. 41, 42. There is no doubt but those words refer to social worship. O that every family in our connexion had occasionally a prayer-meeting at stated times for the benefit of their neighbours! There would be no danger of wanting persons to pray: God would pour forth the spirit of grace and supplication; and soon the flame of divine love would glow through every civilized part of this vast continent. The Lord hasten the day!

12. Mifungo ya hadharani itapangwa naye kwa nyakati za kawaida, na yeye bila shaka atahakikisha kwamba yeye mwenyewe na wasaidizi wake si tu wanatoa kielelezo, bali pia wanazifanya siku hizo kuwa na faida ya pekee kwa mikutano ya hadharani kwa utumishi wa Mungu. 2 Nya. 20:3. Yehoshafati—alitangaza mfungo katika Yuda yote. Ezra 8:21. Ezra alitangaza mfungo huko mto Ahava. Isa. 58:3. Katika siku ya kufunga kwenu mwapata furaha. Yer. 36:9. Walitangaza mfungo mbele za Bwana kwa watu wote walio Yerusalemu, na kwa watu wote waliokuja kutoka miji ya Yuda mpaka Yerusalemu. Yoeli 1:14. Takaseni mfungo, iteni kusanyiko: na 2:15. Yona 3:5. Watu wa Ninawi wakamwamini Mungu, wakatangaza mfungo. Mt. 9:15. Yesu akawaambia, Je! Wana wa arusi wanaweza kuomboleza maadamu bwana arusi yupo pamoja nao? Lakini siku zitakuja atakapoondolewa bwana arusi kwao, hapo ndipo watakapofunga. Tazama pia Marko 2:18–20 na Luka 5:33–35.12. Public fasts are to be appointed by him at the regular times, and he is of course to take care, that himself and his helpers not only set the example, but also render those days peculiarly profitable by public meetings for the service of God. 2 Chron. xx. 3. Jehoshaphat—proclaimed a fast throughout all Judah. Ezra viii. 21. Ezra proclaimed a fast at the river Ahava. Isa. lviii. 3. In the day of your fast ye find pleasure. Jer. xxxvi. 9. They proclaimed a fast before the Lord to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem. Joel i. 14. Sanctify a fast, call an assembly: and ii. 15. Jonah iii. 5. The people of Ninevah believed God, and proclaimed a fast. Matt. ix. 15. Jesus said unto them, can the children of the bride-chamber mourn as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast. See also Mark ii. 18–20. and Luke v. 33–35.

13. Mpangilio mzima wa kanisa letu unategemea uangalifu kamili kwa tofauti zake zote na madaraja yake. “Nipo pamoja nanyi rohoni,” asema Mtakatifu Paulo kwa Wakolosai wake, “nikifurahi na kuitazama taratibu yenu,” Kol. 2:5. Bwana anataka tupigane katika shauri lake kuu kwa halali. “Tena mtu akishindana katika michezo, hapati taji asiposhindana kwa halali,” 2 Tim. 2:5. Kwa hiyo kanisa la Mungu linafananishwa na jeshi lenye bendera; Wimbo 6:4. “Uzuri wako, Ee mpendwa wangu, kama Tirza, mzuri kama Yerusalemu, wa kutisha kama jeshi lenye bendera.” Ni nidhamu na utaratibu wa karibu wa kanisa letu, hatuna shaka, chini ya neema na majaliwa ya Mungu, ndivyo vilivyotuwezesha kuhimili mishtuko yote tuliyoyahisi hivi karibuni kutoka kwa roho ya kishetani ya mgawanyiko, na kubaki imara kama mwamba.13. The whole organization of our church depends on an exact attention to all its distinctions and orders. “I am with you in the Spirit,” says St. Paul to his Colossians, “saying and beholding your order,” Col. ii. 5. The Lord wills that we should fight in his great cause lawfully. “If a man also strive for masteries, yet is he not crowned except he strive lawfully,” 2 Tim. ii. 5. Therefore the church of God is compared to an army with banners; Cant. vi. 4. “Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.” It has been, we doubt not, the close order and discipline of our church, under the grace and providence of God, which has enabled us to resist all the shocks we have lately felt from the satanical spirit of division, and to remain firm as a rock.

Tunaweza tu kuongeza kwamba ni desturi kwa wazee wasimamizi, au wakati hawapo wahubiri wenye usimamizi wa mizunguko, kufanya mikutano ya robo mwaka, au ya nusu mwaka, na wahubiri wa mahali na wahimizaji walio chini ya uangalizi wao, kuchunguza neema yao, karama zao, na manufaa yao, na hali ya kazi ya Mungu; desturi ya manufaa makubwa mno, na kwa hiyo ya aina ambayo, tunaamini, haitapuuzwa kamwe.We may just add, that it is customary for the presiding elders, or in their absence the preachers who have the charge of circuits, to hold quarterly, or half-yearly conferences with the local preachers and exhorters respectively under their care, to examine into their grace, gifts, and usefulness, and into the state of the work of God; a custom of exceeding great utility, and, therefore, such as, we trust, will never be neglected.

SEHEMU YA XI. Kuhusu Kuwajaribu Wale Wanaodhani Wanaongozwa na Roho Mtakatifu Kuhubiri.SECTION XI. Of the Trial of those who think they are moved by the Holy Ghost to preach.

Swali la 1. Tutawajaribuje wale wanaokiri kwamba wanaongozwa na Roho Mtakatifu kuhubiri? Jibu. 1. Maswali yafuatayo na yaulizwe, yaani: Je! Wanamjua Mungu kama Mungu asamehe? Je! Wanao upendo wa Mungu ukikaa ndani yao? Je! Wanatamani na kutafuta Mungu tu na si kitu kingine? Na je! Ni watakatifu katika mwenendo wote?Quest. 1. How shall we try those who profess to be moved by the Holy Ghost to preach? Answ. 1. Let the following questions be asked, viz. Do they know God as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? And are they holy in all manner of conversation?

2. Je! Wana karama (pamoja na neema) kwa kazi hiyo? Je! Wanayo (kwa kiwango cha wastani) akili wazi, yenye afya, hukumu sahihi katika mambo ya Mungu, mawazo sahihi juu ya wokovu kwa imani? Na je! Mungu amewapa kiwango chochote cha usemi? Je! Wanasema kwa usahihi, kwa haraka, kwa wazi?2. Have they gifts (as well as grace) for the work? Have they (in some tolerable degree) a clear, sound understanding, a right judgment in the things of God, a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly?

3. Je! Wanazaa matunda? Je! Wapo wanaoshawishika kweli kuhusu dhambi, na kugeuka kwa Mungu, kwa kuhubiri kwao?3. Have they fruit? Are any truly convinced of sin, and converted to God, by their preaching?

Muda wowote ishara hizi tatu zinapokubaliana katika mtu yeyote, tunaamini ameitwa na Mungu kuhubiri. Hizi tunazipokea kuwa uthibitisho wa kutosha kwamba anaongozwa na Roho Mtakatifu.As long as these three marks concur in any one, we believe he is called of God to preach. These we receive as sufficient proof that he is moved by the Holy Ghost.

MAELEZO.NOTES.

Tumepanua juu ya jambo la sasa katika maelezo yetu juu ya sehemu ya 8 ya sura hii. Kila msomaji anaweza kutoka hapa kutambua uangalifu tunaochukua katika kuwapokea wahubiri wetu na [haisomeki]. Kama vile wazee wasimamizi, au wale wenye usimamizi wa mizunguko, wanavyoangalia kwa makini uchunguzi wa wahubiri wa mahali na wahimizaji, ndivyo mikutano ya mwaka inavyoangalia karama, neema na manufaa ya wahubiri wote wa mzunguko na wahudumu. Hakuna kitu kinachotufaa bila uzima wa Mungu. Vipaji vya kung’aa, ufasaha mzuri, n.k. kwetu ni upatu uvumao, pasipo nguvu ya Roho Mtakatifu.We have enlarged on the present subject in our notes on the 8th section of this chapter. Every reader may from hence perceive the care we take in receiving our preachers and [illegible]. As the presiding elders, or those who have the charge of circuits, are attentive to the examination of the local preachers and exhorters, so the yearly conferences are attentive to the gift, grace, and usefulness of all the travelling preachers and ministers. Nothing will do for us without the life of God. Brilliant parts, fine address, &c. are to us but tinkling cymbals, when destitute of the power of the Holy Ghost.

Wakati huo huo hatuko mbali na kudharau vipaji vinavyoweza kufanywa vya manufaa kwa kanisa la Kristo. Tunajua thamani ya uwezo ulioboreshwa; na hakuna kitu kinachoweza kulingana na mpango wetu wa kuzunguka, katika nafasi unayotoa ya kuzipatia jumuiya zetu mbalimbali watu wa Mungu waliojaliwa karama zinazolingana na mahitaji yao.At the same time we are far from despising talents which may be rendered useful to the church of Christ. We know the worth of improved abilities; and nothing can equal our itinerant plan, in the opportunity it affords of suiting our various societies with men of God, who are endued with gifts agreeable to their respective wants.

Maandiko yafuatayo yanaweza kuonyesha jambo la sasa. Gal. 1:15, 16. “Lakini Mungu, aliyenitenga tangu tumboni mwa mama yangu, akaniita kwa neema yake, alipopenda kumfunua Mwanawe ndani yangu, nipate kumhubiri katika Mataifa; mara sikushauriana na nyama na damu.” Waweza kuona hapa kwamba Kristo alifunuliwa ndani ya Mtakatifu Paulo, ili apate kumhubiri. Hii ni sharti la lazima kwa kila mhubiri wa injili: na yeye anayejaribu kuingia katika zizi la kondoo kwa mlango mwingine, ila Kristo—Kristo aliyefunuliwa ndani yake, na kumwongoza kwa Roho wake kulihubiri neno, ni mwizi na mnyang’anyi; lakini, atukuzwe Mungu, “kondoo hawatamfuata, bali watamkimbia!” Tazama sura ya 10 ya Yohana Mtakatifu. Tena, Mtakatifu Paulo anawataka Waefeso wake waombe “sikuzote kwa kila namna ya sala na maombi katika Roho, na kukesha kwa jambo hilo kwa saburi yote na maombi kwa ajili ya watakatifu wote; na kwa ajili yangu mimi,” aongeza, “nipewe usemi, nipate kufunua kinywa changu kwa ujasiri, niujulishe siri ya Injili, ambayo kwa ajili yake mimi ni balozi katika minyororo; ili kwa jambo hilo niseme kwa ujasiri, kama inipasavyo kusema,” Efe. 6:18–20. Ikiwa mtume alihitaji maombi ya watakatifu, ili apate karama ya kiroho ya usemi, ni kiasi gani zaidi, ole, tunayo haja sisi? Tena mara moja, “Ninyi ni barua yetu, iliyoandikwa mioyoni mwetu, inayojulikana na kusomwa na watu wote; mkidhihirishwa kwamba ninyi ni barua ya Kristo, iliyotumikiwa na sisi, iliyoandikwa si kwa wino bali kwa Roho wa Mungu aliye hai; si katika mbao za mawe, bali katika mbao za mioyo ya nyama,” 2 Kor. 3:2, 3. Hapa palikuwa na matunda! Bwana atujalie matunda mengi ya haya!The following texts may illustrate the present subject. Gal. i. 15, 16. “When it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood.” You may here observe, that Christ was revealed in St. Paul, that he might preach. This is an essential requisite for every preacher of the gospel: and he who attempts to enter into the sheepfold by any other door, than Christ—Christ revealed in him, and moving him by his Spirit to preach the word, is a thief and a robber; but, blessed be God, “the sheep will not follow him, but flee from him!” See the 10th chapter of St. John. Again, St. Paul desires his Ephesians to pray “always with all prayer and supplication in the Spirit, and to watch thereunto with all perseverance and supplication for all saints; and for me,” adds he, “that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak,” Eph. vi. 18–20. If the apostle had need of the prayers of the saints, that he might have the spiritual gift of utterance how much more need, alas! have we? Once more, “Ye are our epistle written in our hearts, known and read of all men; forasmuch as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart,” 2 Cor. iii. 2, 3. Here was fruit! The Lord grant us much of this fruit!

4. Kanuni za Jumla za Jumuiya Zilizoungana: Vikundi na Uanachama4. The General Rules of the United Societies: Classes and Membership

The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes cha Thomas Coke na Francis Asbury, toleo la 10 (Philadelphia, 1798), Sura ya II, Sehemu ya I: “Asili, Kusudi na Kanuni za Jumla za Jumuiya Zilizoungana,” pamoja na maelezo ya maaskofu. Mistari ya OCR 6916–7721 (Internet Archive, kipengee doctrinesanddis18churgoog). Chanzo cha msingi; tafsiri za mambo ni za waandishi.The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes by Thomas Coke and Francis Asbury, 10th ed. (Philadelphia, 1798), Chapter II, Section I: “The Nature, Design, and general Rules of the United Societies,” with the bishops’ notes. OCR lines 6916–7721 (Internet Archive item doctrinesanddis18churgoog). Primary source; the interpretations are the authors’.

Dokezo la CTS: Kanuni za Jumla zilitolewa kwa mara ya kwanza na John na Charles Wesley mwaka 1743; kanisa la Marekani lilizihifadhi pamoja na nyongeza ndogo, kama vile kanuni dhidi ya kununua au kuuza wanadamu “kwa nia ya kuwafanya watumwa.” “Kikundi” (“class”) kilikuwa mkutano wa kila wiki wa washiriki wapatao kumi na wawili chini ya “kiongozi” mlei; mkutano wa kikundi ulikuwa kiini cha msingi cha uanachama wa Kimethodisti na utunzaji wa kichungaji. “Enthusiastic” hapa maana yake mwenye mwelekeo wa kupindukia au wa ushabiki. Maelezo ya maaskofu yamehesabiwa kufuata kanuni, na hesabu yao haiendelei daima bila pengo. Ukurasa mmoja wa nakala iliyochanganuliwa hausomeki; pengo limewekwa alama katika maandishi.CTS note: The General Rules were first issued by John and Charles Wesley in 1743; the American church kept them with small additions, such as the rule against buying or selling human beings “with an intention to enslave them.” A “class” was a weekly meeting of about twelve members under a lay “leader”; the class meeting was the basic unit of Methodist membership and pastoral care. “Enthusiastic” here means fanatical. The bishops’ notes are numbered to follow the rules, and their numbering is not always continuous. One page of the scan cannot be read; the gap is marked in the text.

SURA YA II.CHAP. II.

SEHEMU YA I. Asili, Kusudi na Kanuni za Jumla za Jumuiya Zilizoungana.SECTION I. The Nature, Design, and general Rules of the United Societies.

1. Mwishoni mwa mwaka 1739, watu wanane au kumi walimwendea Bw. Wesley huko London, walioonekana kuwa wameshawishika sana kuhusu dhambi, na wakiugua kwa dhati wakitaka ukombozi. Walimwomba (kama walivyofanya wengine wawili au watatu siku iliyofuata) atumie muda pamoja nao katika maombi, na kuwashauri jinsi ya kukimbia ghadhabu ijayo; ambayo waliiona ikining’inia daima juu ya vichwa vyao. Ili apate muda zaidi kwa kazi hii kuu, aliweka siku ambapo wote wangeweza kukutana pamoja, ambayo tangu hapo walifanya kila juma, yaani Alhamisi jioni. Kwa hawa, na wengine wengi kadiri walivyotaka kujiunga nao (kwa kuwa idadi yao iliongezeka kila siku) alitoa mara kwa mara mawaidha yale aliyoyaona kuwa ya lazima zaidi kwao; nao daima walihitimisha mkutano wao kwa maombi yaliyofaa mahitaji yao mbalimbali.1. In the latter end of the year 1739, eight or ten persons came to Mr. Wesley in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that he would spend some time with them in prayer, and advise them how to flee from the wrath to come; which they saw continually hanging over their heads. That he might have more time for this great work, he appointed a day when they might all come together, which from thence forward they did every week, namely on Thursday in the evening. To these, and as many more as desired to join with them (for their number increased daily) he gave those advices from time to time which he judged most needful for them; and they always concluded their meeting with prayer suited to their several necessities.

2. Hii ndiyo ilikuwa chimbuko la Jumuiya Iliyoungana, kwanza huko Ulaya kisha Marekani. Jumuiya ya namna hiyo si kitu kingine ila “kundi la watu wenye umbo la utauwa na wanaotafuta nguvu yake, walioungana ili kuomba pamoja, kupokea neno la kuhimiza, na kuangaliana kwa upendo, ili wasaidiane kuutimiza wokovu wao.”2. This was the rise of the United Society, first in Europe and then in America. Such a society is no other than “a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation.”

3. Ili iweze kutambulika kwa urahisi zaidi kama kweli wanautimiza wokovu wao wenyewe, kila jumuiya imegawanywa katika makundi madogo, yaitwayo vikundi (classes), kulingana na mahali pao pa kuishi. Kuna watu kumi na wawili tu katika kila kikundi; mmoja wao anaitwa Kiongozi. Wajibu wake ni,3. That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are but twelve persons in every class; one of whom is styled The Leader. It is his duty,

1. Kumwona kila mtu katika kikundi chake angalau mara moja kwa juma, ili,1. To see each person in his class once a week at least, in order,

(1.) Kuuliza roho zao zinastawije;(1.) To enquire how their souls prosper;

(2.) Kushauri, kukemea, kufariji, au kuhimiza, kama hitaji litakavyodai;(2.) To advise, reprove, comfort, or exhort, as occasion may require;

(3.) Kupokea kile walicho tayari kutoa, kwa msaada wa wahubiri, kanisa na maskini.*(3.) To receive what they are willing to give, towards the relief of the preachers, church and poor.*

2. Kukutana na mhudumu na wasimamizi wa mali wa jumuiya mara moja kwa juma; ili,2. To meet the minister and the stewards of the society once a week; in order,

(1.) Kumjulisha mhudumu kuhusu wagonjwa wowote, au wale wanaoenenda bila utaratibu na hawataki kukemewa.(1.) To inform the minister of any that are sick, or of any that walk disorderly, and will not be reproved.

(2.) Kuwalipa wasimamizi wa mali kile alichopokea kutoka vikundi vyake mbalimbali katika juma lililotangulia.(2.) To pay to the stewards what they have received of their several classes in the week preceding.

4. Iko sharti moja tu lililotakiwa hapo awali kwa wale wanaotaka kukubaliwa katika jumuiya hizi, nalo ni tamaa ya “kukimbia ghadhabu ijayo, na kuokolewa kutoka dhambi zao.” Lakini mahali popote tamaa hii inapowekwa kweli rohoni, itaonyeshwa kwa matunda yake. Kwa hiyo inatarajiwa kwa wote wanaoendelea humo, kwamba waendelee kuonyesha tamaa yao ya wokovu,4. There is one only condition previously required of those who desire admission into these societies, a desire “to flee from the wrath to come, and to be saved from their sins.” But wherever this is really fixed in the soul, it will be shewn by its fruits. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salvation,

Kwanza, Kwa kutofanya madhara, kwa kuepuka uovu wa kila namna: hasa ule unaotendwa zaidi kwa kawaida: kama vileFirst, By doing no harm, by avoiding evil of every kind: especially that which is most generally practised: such as

Kulitaja jina la Mungu bure:The taking the name of God in vain:

Kuitia unajisi siku ya Bwana, kwa kufanya kazi ya kawaida humo, au kwa kununua au kuuza.The profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling.

Ulevi: au kunywa pombe kali, isipokuwa katika hali za lazima:Drunkenness: or drinking spirituous liquors, unless in cases of necessity:

Kununua au kuuza wanaume, wanawake, au watoto, kwa nia ya kuwafanya watumwa:The buying or selling of men, women, or children, with an intention to enslave them:

Kupigana, kugombana, kuzozana, ndugu kumshtaki ndugu mahakamani; kulipa ovu kwa ovu; au tusi kwa tusi: kutumia maneno mengi katika kununua au kuuza:Fighting, quarrelling, brawling, brother going to law with brother; returning evil for evil; or railing for railing: the using many words in buying or selling:

Kununua au kuuza bidhaa ambazo hazijalipiwa ushuru:The buying or selling goods that have not paid the duty:

Kutoa au kupokea vitu kwa riba, yaani, faida isiyo halali:The giving or taking things on usury, i. e. unlawful interest:

* Sehemu hii inahusu kabisa miji na majiji, ambapo maskini kwa kawaida ni wengi, na [haisomeki]* This part refers wholly to towns and cities, where the poor are generally numerous, and [illegible]

Mazungumzo yasiyo na upendo au yasiyo na faida: hasa kuwasema vibaya mahakimu au wahudumu:Uncharitable or unprofitable conversation: particularly speaking evil of magistrates or of ministers:

Kuwatendea wengine tusiyotaka watutendee sisi:Doing to others as we would not they should do unto us:

Kufanya tunayojua kuwa si kwa utukufu wa Mungu: kama vileDoing what we know is not for the glory of God: as

Kuvaa dhahabu na mavazi ya gharama kubwa:The putting on of gold and costly apparel:

Kujiingiza katika burudani ambazo haziwezi kutumiwa kwa jina la Bwana Yesu:The taking such diversions as cannot be used in the name of the Lord Jesus:

Kuimba nyimbo hizo, au kusoma vitabu hivyo, ambavyo havielekei kwenye kumjua au kumpenda Mungu:The singing those songs, or reading those books, which do not tend to the knowledge or love of God:

Ulaini na kujipendeza kusiko na lazima:Softness and needless self-indulgence:

Kujiwekea hazina juu ya nchi:Laying up treasure upon earth:

Kukopa bila uwezekano wa kulipa; au kuchukua bidhaa bila uwezekano wa kuzilipia.Borrowing without a probability of paying; or taking up goods without a probability of paying for them.

5. Inatarajiwa kwa wote wanaoendelea katika jumuiya hizi, kwamba waendelee kuonyesha tamaa yao ya wokovu,5. It is expected of all who continue in these societies, that they should continue to evidence their desire of salvation,

Pili, Kwa kutenda mema, kwa kuwa na rehema katika kila namna kadiri ya uwezo wao, wanapopata nafasi, wakitenda mema ya kila namna iwezekanavyo, na kadiri iwezekanavyo, kwa watu wote:Secondly, By doing good, by being in every kind merciful after their power, as they have opportunity, doing good of every possible sort, and as far as is possible, to all men:

Kwa miili yao, kwa uwezo ambao Mungu hutoa, kwa kuwapa wenye njaa chakula, kuwavika walio uchi, kuwatembelea au kuwasaidia wagonjwa au walio gerezani.To their bodies, of the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick or in prison.

Kwa roho zao, kwa kufundisha, kukemea, au kuhimiza wote tunaokutana nao; tukikanyaga chini ya miguu mafundisho yale ya kishabiki, kwamba “hatupaswi kutenda mema, isipokuwa mioyo yetu iko huru kufanya hivyo.”To their souls, by instructing, reproving, or exhorting all we have any intercourse with; trampling under foot that enthusiastic doctrine, that “we are not to do good, unless our hearts be free to it.”

Kwa kutenda mema, hasa kwa wale walio wa nyumba ya imani, au wanaoomboleza kuwa hivyo; kuwaajiri wao kwa upendeleo kuliko wengine, kununuliana, kusaidiana katika biashara: na hata zaidi, kwa sababu ulimwengu utawapenda walio wake tu.By doing good, especially to them that are of the household of faith, or groaning so to be; employing them preferably to others, buying one of another, helping each other in business: and so much the more, because the world will love its own and them only.

Kwa bidii yote iwezekanayo na kuishi kwa kiasi, ili injili isilaumiwe.By all possible diligence and frugality, that the gospel be not blamed.

Kwa kukimbia kwa saburi mbio zilizowekwa mbele yao, wakijikana nafsi, na kuchukua msalaba wao kila siku; wakikubali kuchukua lawama ya Kristo, kuwa kama taka na uchafu wa ulimwengu; na wakitazamia kwamba watu watasema mabaya ya kila namna juu yao kwa uongo kwa ajili ya Bwana.By running with patience the race which is set before them, denying themselves, and taking up their cross daily; submitting to bear the reproach of Christ, to be as the filth and offscouring of the world; and looking that men should say all manner of evil of them falsely for the Lord’s sake.

6. Inatarajiwa kwa wote wanaotaka kuendelea katika jumuiya hizi, kwamba waendelee kuonyesha tamaa yao ya wokovu,6. It is expected of all who desire to continue in these societies, that they should continue to evidence their desire of salvation.

Tatu, Kwa kuhudhuria maagizo yote ya Mungu: kama vileThirdly, By attending upon all the ordinances of God: such are

Ibada ya hadharani ya Mungu:The public worship of God:

Huduma ya neno, likisomwa au kufafanuliwa;The ministry of the word, either read or expounded;

Meza ya Bwana;The supper of the Lord;

Maombi ya familia na ya faragha;Family and private prayer;

Kuchunguza Maandiko; naSearching the scriptures; and

Kufunga au kujizuia.Fasting or abstinence.

7. Hizi ndizo kanuni za jumla za jumuiya zetu: yote ambayo tumefundishwa na Mungu kuyashika, hata katika neno lake lililoandikwa, ambalo ndilo kanuni pekee, na kanuni ya kutosha ya imani na matendo yetu. Na haya yote tunajua Roho wake huyaandika katika mioyo iliyoamshwa kweli. Ikiwa yuko yeyote kati yetu asiyeyashika, anayevunja mojawapo kwa mazoea, na ijulikane kwao wanaoiangalia roho hiyo, kama watu watakaotoa hesabu. Tutamwonya juu ya kosa la njia zake. Tutamvumilia kwa kipindi. Lakini basi, asipotubu, hana tena nafasi kati yetu. Tumeziokoa nafsi zetu wenyewe.7. These are the general rules of our societies: all which we are taught of God to observe, even in his written word, which is the only rule, and the sufficient rule both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul, as they who must give an account. We will admonish him of the error of his ways. We will bear with him for a season. But then, if he repent not, he hath no more place among us. We have delivered our own souls.

MAELEZO.NOTES.

Sehemu ya sasa inaunda, labda, mojawapo ya mifumo kamili zaidi ya maadili ya Kikristo, kwa ukubwa wake, ambayo imewahi kuchapishwa na mwandishi asiyevuviwa. Tunasema hivi kwa urahisi zaidi kwa kuwa ilikuwa kazi ya mwanatheolojia wa kwanza, tunaamini, tangu wakati wa mitume, marehemu Bw. Wesley, baada ya uzoefu uliokomaa, na nyongeza ndogo tu, ambayo hali za majimbo haya zilihitaji. Kanuni ni wazi, na zinajithibitisha waziwazi kwa kila akili ya unyofu, hata hatuhitaji ila kuzigusa kwa ufupi, tukizithibitisha kwa nukuu kutoka katika maandiko matakatifu.The present section forms, perhaps, one of the completest systems of christian ethics or morals, for its size, which ever was published by an uninspired writer. We speak this the more readily, because it was the work of the first divine, we believe since the time of the apostles, the late Mr. Wesley, after matured experience, with only a small addition, which the circumstances of these states required. The rules are so clear, and so obviously approve themselves to every candid mind, that we need only touch briefly upon them, proving them by quotations from the sacred writings.

I. Kuhusu mkutano wa kikundi tutasema baadaye: Hapa tungeeleza tu mambo machache kuhusu ofisi ya kiongozi.I. Of class-meeting we shall speak hereafter: We would here only explain a few particulars concerning the office of a leader.

“Tumeona ni lazima katika visa visivyohesabika kuongeza idadi ya kikundi, kwa sababu ya kutowezekana kupata viongozi wa vikundi wa kutosha, kama idadi ingewekewa mpaka daima kwa kumi na wawili. Ofisi hii ni ya umuhimu mkubwa mno. Uamsho wa kazi ya Mungu labda unategemea mwili mzima wa viongozi kiasi sawa na unavyotegemea mwili mzima wa wahubiri. Karibu daima tumeona kwamba kiongozi anapokuwa mzito au mzembe au asiyetenda kazi— anapokosa uwezo au bidii ya kutosha kukemea kwa ujasiri ingawa kwa upole, na kusukuma wokovu wa sasa mioyoni mwa wanyofu, kikundi, kwa jumla, huwa dhaifu: lakini, kinyume chake, kiongozi anapokuwa hai sana kwa Mungu na mwaminifu katika ofisi yake, kikundi pia, kwa jumla, huwa chenye uhai na cha kiroho. Hili linatokana na asili ya mpango wa Kikristo wa wokovu. Ni sawa, kwa jumla, kwa mhudumu na kundi lake; na kila kiongozi, kama tulivyokwisha kudokeza, ni, kwa kiwango fulani, mhudumu wa injili: ingawa tunaweza kuongeza kwamba kati yetu mwili wa kiroho wa viongozi unaweza kuzuia matokeo yaliyo mabaya vinginevyo ya huduma dhaifu.”“We have found it necessary in innumerable instances to enlarge the number of the class, from the impossibility of providing a sufficiency of class-leaders, if the number were always limited to twelve. The office is of vast consequence. The revival of the work of God does perhaps depend as much upon the whole body of leaders, as it does upon the whole body of preachers. We have almost constantly observed, that when a leader is dull or careless or inactive— when he has not abilities or zeal sufficient to reprove with courage though with gentleness, and to press a present salvation upon the hearts of the sincere, the class is, in general, languid: but, on the contrary, when the leader is much alive to God and faithful in his office, the class is also, in general, lively and spiritual. This arises from the nature of the christian plan of salvation. It is the same, in general, with a minister and his flock; and every leader, as we have before intimated, is, in some degree, a gospel minister: though we may add, that among us a spiritual body of leaders may counteract the otherwise pernicious consequences of a languid ministry.”

Mwanzoni mwa Umethodisti, kiongozi alimtembelea kila mmoja wa kikundi chake kila juma, ambapo kumi na wawili walitosha kabisa kwa usimamizi wake. Lakini hivi karibuni ilionekana kuwa bora zaidi sana kwa kikundi kizima kukutana na kiongozi pamoja, si kwa sababu ya kiongozi tu, bali kwa manufaa ya watu, ambao kwa njia hiyo hufurahia faida zisizotamkika za ushirika wa Kikristo. Wakati huo huo kiongozi anatarajiwa kuwatembelea washiriki wa kikundi chake nyumbani mwao, hasa wakati wao ni wagonjwa au wamefungiwa, mara nyingi kadiri hali yake itakavyoruhusu.At the beginning of Methodism, the leader called weekly upon each of his class, in which case twelve were quite sufficient for his inspection. But very soon it was found abundantly preferable for the whole class to meet the leader together, not only for the sake of the leader, but for the good of the people, who, by that means, enjoy the unspeakable advantages of christian fellowship. At the same time the leader is expected to visit the members of his class at their own houses, especially when they are sick or confined, as often as his circumstances will admit.

Hes. 11:14–17. “Siwezi mimi peke yangu kuwachukua watu hawa wote, kwa sababu ni mzigo mzito mno kwangu. Nawe ukinitendea hivi, uniue, nakuomba, mara hiyo, ikiwa nimeona kibali machoni pako; nisione mateso yangu. Bwana akamwambia Musa, Nikusanyie watu sabini katika wazee wa Israeli, ambao unawajua kuwa ni wazee wa watu, na wasimamizi wao; ukawalete kwenye hema ya kukutania, wasimame huko pamoja nawe. Nami nitashuka na kusema nawe huko: nami nitatwaa Roho aliye juu yako, nitaweka juu yao; nao watachukua mzigo wa watu pamoja nawe, usije ukachukua wewe peke yako.” Aya ya 24, 25. “Musa akatoka, akawaambia watu maneno ya Bwana, akawakusanya watu sabini katika wazee wa watu, akawaweka kuizunguka hema: Bwana akashuka katika wingu, akasema naye, akatwaa Roho aliyekuwa juu yake, akawapa wale wazee sabini: ikawa Roho alipotua juu yao, wakatabiri, wala hawakukoma.” Kut. 18:21. “Tena utafute katika watu wote watu wa hodari, wanaomcha Mungu, watu wa kweli, wanaochukia ulafi; uwaweke juu yao wawe wakuu wa maelfu, na wakuu wa mamia, na wakuu wa hamsini, na wakuu wa kumi.” [Ni dhahiri, tunadhani, kutokana na muktadha kwamba watu hawa waliteuliwa si kwa kuamua maswali ya kiraia tu, bali kuhusu kila ugumu uliohusu sheria ya sherehe, na “amri zote za Mungu, na sheria zake,” aya ya 16. Kwa kifupi, kutenda katika kila kitu mahali pa Musa, isipokuwa katika mambo ya uzito mkubwa.] 1 Kor. 12:28. “Mungu ameweka wengine katika kanisa; kwanza mitume; pili manabii; tatu walimu; baadaye miujiza; kisha karama za kuponya, wasaidizi, watawala, aina za lugha.” Tazama sura nzima. Efe. 4:11. “Naye alitoa wengine kuwa mitume; na wengine manabii; na wengine wainjilisti; na wengine wachungaji na walimu.”Numb. xi. 14–17. “I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness. And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.” Ver. 24, 25. “And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle: and the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that when the Spirit rested upon them, they prophesied, and did not cease.” Exod. xviii. 21. “Moreover, thou shalt provide, out of all the people, able men, such as fear God, men of truth hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.” [It is, we think, evident from the context, that these men were appointed not only to determine on civil questions, but in respect to every difficulty relating to the ceremonial law, and “all the statutes of God, and his laws,” ver. 16. In short, to act in every thing in the place of Moses, except in matters of great moment.] 1 Cor. xii. 28. “God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healing, helps, governments, diversities of tongues.” See the whole chapter. Ephes. iv. 11. “And he gave some, apostles; and some, prophets; and some, evangelists; and some pastors and teachers.”

2. Tamaa ya “kukimbia ghadhabu ijayo, na kuokolewa kutoka dhambi zao,” imeelezwa kama sharti pekee la kukubaliwa katika jumuiya yetu, kwa sababu mawili haya yameunganishwa bila kutenganishwa. Hakuwahi kuwapo roho iliyotamani kweli kukimbia ghadhabu ya Mungu, ambayo wakati huo huo haikutamani wokovu halisi. Yote mawili hutoka kwa Mungu: wala Roho wake hatoi kamwe nia takatifu ya kuepuka moja bila kutoa tamaa kali sawa ya kupata nyingine. Asili ya Mungu na mpango wote wa wokovu kwa Yesu Kristo vinataka hivyo. Uumbaji na ukombozi wa mwanadamu, na kazi zote za Roho wa kimungu, havina kusudi lingine ila kutufanya tufanane na Mungu, na kutuandaa kwa utumishi wake, na kwa kumfurahia yeye milele. Mt. 11:28. “Njoni kwangu,” asema Kristo, “ninyi nyote msumbukao na wenye kulemewa na mizigo, nami nitawapumzisha.” Luka 18:13, 14. “Yule mtoza ushuru, akisimama mbali, hakutaka hata kuinua macho yake mbinguni, bali alipiga kifua chake, akisema, Ee Mungu, unirehemu mimi mwenye dhambi. Nawaambia, Huyu alishuka kwenda nyumbani kwake amehesabiwa haki kuliko yule.”2d. The desire “to flee from the wrath to come, and to be saved from their sins,” is expressed as the single condition of being admitted into our society, because these two are inseparably united. There never was a soul which truly desired to flee from the wrath of God, but at the same time desired real salvation. They both come from God: and his Spirit never gives the sacred wish to avoid the one, but he bestows an equally ardent desire to obtain the other. The nature of God and the whole plan of salvation by Jesus Christ require this. The creation and redemption of man, and all the operations of the Divine Spirit, have no other end but the making us like to God, and preparing us for his service, and for the eternal enjoyment of himself. Matt. xi. 28. “Come unto me,” says Christ, “all ye that labour and are heavy laden, and I will give you rest.” Luke xviii. 13, 14. “The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me, a sinner. I tell you, This man went down to his house justified rather than the other.”

3. Roho inayoona hatari yake, na kutamani wokovu, haitamkosea kwa makusudi Mungu inayemwogopa — Mungu inayetamani kumpenda. Angalau, ikiwa haina nguvu juu ya dhambi ya ndani, itachukia maovu na burudani za uhalifu za ulimwengu. Raha zake zote za zamani zinakuwa chungu kwake. Sasa inatafuta furaha ambayo ulimwengu hauwezi kuipa, na kwa hiyo inachukia kila kitu kinachoelekea kuiweka mbali na kusudi la matamanio yake. Mt. 3:8. “Zaeni matunda yapasayo toba.” Tazama pia Luka 3:8. 2 Kor. 7:10. “Huzuni ipatayo kwa kumpendeza Mungu huleta toba liletalo wokovu, lisilo na majuto.”3d. The soul which sees its danger, and longs for salvation, will not intentionally offend the God it fears — the God it desires to love. At least, if it have not power over inward sin, it will abhor the vices and criminal amusements of the world. All its former pleasures are embittered to it. It now seeks a happiness which the world cannot afford it, and, therefore, loaths every thing which tends to keep it from the object of its wishes. Matt. iii. 8. “Bring forth fruits meet for repentance.” See also Luke iii. 8. 2 Cor. vii. 10. “Godly sorrow worketh repentance to salvation not to be repented of.”

1. Kulitaja jina la Mungu bure ni uovu mkubwa mno, hata wale watakaotenda hilo lazima wawe wamejitolea kabisa kwa Shetani. Kut. 20:7. “Usilitaje bure jina la Bwana, Mungu wako; maana Bwana hatamhesabia kuwa hana hatia mtu alitajaye jina lake bure.” Tazama pia Kum. 5:11. Law. 19:12. “Wala usilinajisi jina la Mungu wako.” Tazama pia marejeo ya Maandiko yaliyochukuliwa kutoka Agano Jipya katika maelezo ya hati ya 25 ya dini.1. The taking of God’s name in vain is so gross a vice, that those must be wholly given up to Satan, who will commit it. Exod. xx. 7. “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.” See also Deut. v. 11. Lev. xix. 12. “Neither shalt thou profane the name of thy God.” See also the scripture-references taken from the New Testament in the notes on the 25th article of religion.

2. Kuvunja Sabato ni uovu ambao waweza kutendwa kwa visingizio mbalimbali vinavyoonekana kuwa vizuri, ingawa ni kitangulizi cha uovu wote. Katika siku hii hasa ni uovu usiosameheka kwa wale wanaokiri Ukristo kidogo tu; ambapo kukataa Sabato kabisa huonekana na adui za dini iliyofunuliwa, kwa jumla, kuwa njia yenye ufanisi zaidi ya kuharibu Ukristo wenyewe. Lo, sote tutoke kumsaidia Bwana dhidi ya wenye nguvu (Amu. 5:23) na tuipende Sabato kwa ajili ya Mwanzilishi wake wa kimungu na baraka zisizokadirika zitokazo katika kuishika ipasavyo. Imekwisha kuheshimiwa kwa mapumziko ya kimungu kutoka kuumba, na ni alama ya raha ile ya kiroho na ya milele iliyobaki kwa watu wa Mungu. (Ebr. 4:9.) Tazama hasa marejeo mengi ya Maandiko katika maelezo ya sehemu ya 15 ya sura ya kwanza, na vilevile marejeo ya sehemu ya 23.2. Sabbath-breaking is a vice which may be committed under various specious pretences, though it is the forerunner of all evil. In this day especially it is a vice inexcusable in those who make the least profession of christianity; when the entire rejection of the sabbath is looked upon by the enemies of revealed religion, in general, as the most effectual means to destroy christianity itself. O let us all come out to the help of the Lord against the mighty (Judges v. 23.) and love the sabbath for the sake of its Divine Founder and the inestimable blessings flowing from the due observance of it. It has been already honoured by the divine rest from creation, and is an emblem of that spiritual and eternal rest which remains for the people of God. (Heb. iv. 9.) See particularly the numerous scripture-references in the notes on the 15th section of the first chapter, as also the references on the 23d section.

3. Dhambi ya ulevi inapaswa kulindwa dhidi yake hasa katika nchi ambayo vifaa vya pombe zilizochujwa ni vingi mno. Anasa, ole, ya kila namna, lakini hasa ile itokanayo na kutokuwa na kiasi katika kutumia pombe zilizochujwa, huchafua na kutia unajisi roho, huijaza tamaa chafu, na hubadilisha asili ya mwanadamu, yenye uwezo wa kuwa na sura ya Mungu, kuwa mnyama wa kuchukiza. Luka 21:34, “Jiangalieni nafsi zenu, mioyo yenu isije ikalemewa na ulafi na ulevi na masumbufu ya maisha haya, siku ile ikawajia ghafla.” Rum. 13:13. “Tuenende kwa adabu, kama mchana, si kwa ulafi na ulevi.” 1 Kor. 5:11. “— mlevi — msile hata nao.” 6:10. “— wala walevi — hawataurithi ufalme wa Mungu.” Gal. 5:19–21. “Basi matendo ya mwili ni dhahiri, ndiyo haya: — ulevi, n.k.” Efe. 5:18. “Msilewe kwa mvinyo, ambamo mna ufisadi; bali mjazwe Roho.” 1 The. 5:7. “Walevi hulewa usiku.” Tito 2:1–3. “Bali wewe nena, — wanawake wazee [wasiwe] watumwa wa mvinyo mwingi.”3. The sin of drunkenness should be particularly guarded against in a country where the materials for distilled liquors so much abound. Sensuality, alas! of every kind, but particularly that which arises from intemperance in the use of distilled liquors, soil and defile the soul, fills it full of impure desires, and turns the human nature, capable of the image of God, into a loathsome beast. Luke xxi. 34, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Rom. xiii. 13. “Let us walk honestly as in the day, not in rioting and drunkenness.” 1 Cor. v. 11. “— A drunkard — with such an one no not to eat.” vi. 10. “— Nor drunkards — shall inherit the kingdom of God.” Gal. v. 19–21. “Now, the works of the flesh are manifest, which are these: — drunkenness, &c.” Ephes. v. 18. “Be not drunk with wine, wherein is excess; but be filled with the Spirit.” 1 Thess. v. 7. “They that be drunken, are drunken in the night.” Tit. ii. 1–3. “Speak thou, — that the aged women [be] not given to much wine.”

4. Kununua na kuuza roho na miili ya watu (kwa maana mwili ni nini bila roho ila maiti) ni uhalifu mkubwa wenye pande nyingi.* Kwa kweli ulipuuzwa kwa kiasi kwa Wayahudi kwa sababu ya ugumu wa ajabu wa mioyo yao, kama kilivyokuwa kuweka masuria na kuwapa wake talaka kwa hiari, lakini unapingana kabisa na roho yote ya injili. Una mwelekeo wa moja kwa moja wa kujaza akili kiburi na udhalimu, na mara nyingi huzaa karibu kila tendo la tamaa na ukatili linaloweza kuaibisha jamii ya wanadamu. Hata mwanafalsafa wa maadili atakiri kwa uaminifu kwamba, kama yupo Mungu, kila ukamilifu alio nao lazima uwe dhidi ya desturi inayopingana sana na kila wazo la kimaadili linaloweza kuathiri akili ya mwanadamu. Neh. 5:8, 9. “Nikawaambia, Sisi, kwa kadiri ya uwezo wetu, tumewakomboa ndugu zetu, Wayahudi, waliouzwa kwa mataifa; nanyi je! Mtawauza hata ndugu zenu? Au wataunzwa kwetu? Wakanyamaza, wasipate neno la kujibu. Nikasema tena, Si vema mfanyavyo ninyi; je! Hamkupaswa kwenda katika kumcha Mungu wetu, kwa sababu ya lawama ya mataifa, adui zetu?” Isa. 58:6. “Je! Mfungo huu sio niliouchagua? Kufungua vifungo vya uovu, kuvunja mizigo mizito, kuwaacha huru walioonewa, na kuvunja kila nira?” Eze. 27:13, (Sura hii imeandikwa juu ya uharibifu wa Tiro, na sababu zake.) “Yavani, Tubali na Meshaki, walikuwa wafanyabiashara wako: walifanya biashara ya watu.” Mdo. 17:24–26. “Mungu — ameumba kila taifa la wanadamu kwa damu moja, wakae juu ya uso wote wa dunia.” 1 Tim. 1:9, 10. “Tukijua neno hili, ya kuwa sheria haikuwekwa kwa ajili ya mwenye haki, bali kwa ajili ya wasio na sheria na wasiotii, wasiomcha Mungu na wenye dhambi, wasio watakatifu na wasio na dini, wapigao baba zao, na wapigao mama zao, wauaji, na wanyang’anyi wa watu,” n.k. Ufu. 13:10. “Yeye aongozaye mateka kwenda utekwani atakwenda utekwani.” Ufu. 18: (Juu ya kuanguka kwa Babeli, na sababu zake) aya ya 11–13. “Hakuna anayenunua tena bidhaa zao: bidhaa za dhahabu, na fedha, na watumwa, na roho za watu.”4. The buying and selling the souls and bodies of men (for what is the body without the soul but a dead carcase) is a complicated crime.* It was indeed, in some measure overlooked in the Jews by reason of the wonderful hardness of their hearts, as was the keeping of concubines and the divorcing of wives at pleasure, but it is totally opposite to the whole spirit of the gospel. It has an immediate tendency to fill the mind with pride and tyranny, and is frequently productive of almost every act of lust and cruelty which can disgrace the human species. Even the moral philosopher will candidly confess, that if there be a God, every perfection he possesses must be opposed to a practice so contrary to every moral idea which can influence the human mind. Nehem. v. 8, 9. “I said unto them, We, after our ability, have redeemed our brethren, the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer. Also I said. It is not good that ye do: ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies?” Isai. lviii. 6. “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens and to let the oppressed go free, and that ye break every yoke?” Ezek. xxvii. 13, (This chapter is written on the destruction of Tyrus, and the causes of it.) “Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men.” Acts xvii. 24–26. “God — hath made of one blood all nations of men for to dwell on all the face of the earth.” 1 Tim. i. 9, 10. “Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for man-slayers, for men-stealers,” &c. Rev. xiii. 10. “He that leadeth into captivity shall go into captivity.” Rev. xviii. (On the fall of Babylon, and the causes of it) ver. 11–13. “No man buyeth their merchandise any more: the merchandise of gold, and silver, and slaves, and souls of men.”

* Je! Hawapatikani wamiliki wengi katika bara hili ambao huwazuia watumwa wao wasifurahie marupurupu ya injili, na hivyo kuvamia haki za roho na dhamiri za watumwa wao, na vilevile miili yao? Wakati huo huo ni lazima tutoe sifa inayostahili kwa wengi wasiowatia watumishi wao utumwa wa akili namna hii, bali wanawaruhusu uhuru kamili wa kuhudhuria kuhubiriwa kwa injili popote [haisomeki].* Are there not many proprietors to be found on this continent who restrain their slaves from enjoying the privileges of the gospel and thereby invade the rights of the souls and consciences of their slaves, as well as their bodies? At the same time we must give the credit due to multitudes who do not thus enslave the minds of their servants, but allow them full liberty to attend the preaching of the gospel wherever they [illegible].

5. “Tunda la Roho ni upendo, furaha, amani, uvumilivu, utu wema, fadhili, imani, upole, kiasi,” Gal. 5:22, 23. Haya yanapingana moja kwa moja na mapigano, ugomvi, kuzozana, kupenda mashtaka, kulipiza kisasi na matusi. Kwa hiyo haiwezekani Roho Mtakatifu wa Mungu kukaa katika moyo ambao ni kizimba cha ndege wachafu hao — kuwa na uhusiano wowote na roho inayoendekeza tabia zinazopingana sana na asili yake takatifu. Kwa hiyo, wale wanaoonyesha tabia hizo hawawezi hata kuwa chini ya hatia ya Roho wa Mungu, na kwa matokeo, hawafai jamii yoyote ya Kikristo. Kol. 3:12, 13. “Basi, kama wateule wa Mungu, watakatifu wapendwa, jivikeni moyo wa rehema, utu wema, unyenyekevu, upole, uvumilivu; mkichukuliana, na kusameheana, mtu akiwa na sababu ya kumlaumu mwenzake; kama Kristo alivyowasamehe ninyi, vivyo hivyo ninyi nanyi.” Tito 3:1, 2. “Wakumbushe [haisomeki]5. “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance,” Gal. v. 22, 23. These are directly opposite to fightings, quarrelling, brawling, litigiousness, revenge and railing. It is, therefore, impossible for the holy Spirit of God to dwell in a heart which is a cage of such unclean birds — to have any connection with a soul, which indulges those tempers which are so contrary to his own holy nature. Those, therefore, who manifest such dispositions cannot be even under the convictions of the Spirit of God, and are, of consequence, unfit for any christian society. Col. iii. 12, 13. “Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.” Tit. iii. 1, 2. “Put them in mind [illegible]

[Mistari kadhaa haisomeki katika nakala iliyochanganuliwa.][Several lines illegible in the scan.]

[haisomeki] majirani, au kumsema mtu yeyote vibaya. Hatupaswi katika mazungumzo yetu kusema vibaya juu ya mwingine, hata kama ni kweli: hakuna kinachoweza kuhalalisha hilo, isipokuwa kumwonya rafiki kuhusu hatari fulani ya karibu. Katika kila kisa kingine litahukumiwa siku ya hukumu, si kama neno bure tu bali kama neno la uhalifu. Ikiwa hivyo ndivyo, ni uhalifu zaidi kuwasema vibaya watu wa umma. Ni kuwatumia kwa faida isiyo ya haki kabisa: na tunaweza, labda, bila nia, kuharibu sifa na manufaa ya watu walio bora zaidi kuliko sisi. Huu ni uovu ambao tunapaswa kujilinda dhidi yake hasa, kwa sababu majaribu yake ni ya mara nyingi na mbalimbali; na wakiri wengi mno (tunaweza kusema kwa shida wamiliki) wana hatia nao. Fuata daima kanuni ya askofu mwema Beveridge, “Sema juu ya maovu ya watu kwa nyuso zao tu, na juu ya fadhila zao nyuma ya migongo yao tu.” Mdo. 23:5. “Imeandikwa, Usimnenee mabaya mkuu wa watu wako.” Tazama marejeo ya Maandiko katika maelezo ya hati ya 23 ya dini, na sura ya 1, sehemu ya 15.[illegible] neighbours, or speaking evil of any. We are not in our conversation to speak evil of another, however true it may be: nothing can justify it, but the cautioning of a friend from some immediate danger. It will, in every other case, be condemned on the day of judgment, not merely as an idle but as a criminal word. If this be the case, it is still more criminal to speak evil of public characters. It is taking the most unjust advantage of them: and we may, perhaps, without intention, ruin the characters and usefulness of much better men than ourselves. This is a vice which we should particularly guard against, because the temptations to it are so frequent and various; and so many professors (we can scarcely say possessors) are guilty of it. Follow always the rule of good bishop Beveridge, “Speak of men’s vices only to their faces, and of their virtues only behind their backs.” Acts xxiii. 5. “It is written, Thou shalt not speak evil of the ruler of thy people.” See the scripture references in the notes on the 23d article of religion, and chap. i. sect. 15.

9. Kuwatendea wengine kama tunavyotaka watutendee sisi (Tazama Mt. 7:12, na Luka 6:31) kunajumuisha ndani yake wajibu wetu wote kwa jirani yetu — hata upendo usio na ubinafsi kwa mwanadamu, ambao waweza kutiririka kutoka kwa upendo wa Mungu peke yake. Ni jambo la kawaida kwa watu wa ulimwengu kudhani kwamba wanadamu wote huongozwa na nia za faragha, kwa sababu hawajui lolote kuhusu upendo wa Mungu, na huwaona wakiri wa neema kama washabiki. Ni upendo wa Mungu peke yake ambao waweza kuiinua roho juu ya kila kitu duniani, na kuisulubisha kabisa kwa ulimwengu, na kwa matokeo, kwa kila kitu kinachoweza kuipendeza hapa chini. Ni hii peke yake inayoweza kutuwezesha kuwatendea wengine daima kulingana na kanuni hiyo ya dhahabu, ambayo juu yake hutegemea torati yote na manabii. Tazama 1 Kor. 13.9. To do to others as we would wish they should do to us (See Matt. vii. 12, and Luke vi. 31) includes in it the whole of our duty to our neighbour — even the disinterested love of man, which can flow alone from the love of God. It is natural for the men of the world to imagine that all mankind are influenced by private motives, because they know nothing of the love of God, and esteem the professors of grace as enthusiasts. It is the love of God alone which can raise the soul above every thing on earth, and crucify it entirely to the world, and, consequently, to every object which could interest it here below. It is only this which can enable us to act to others continually according to that golden rule, on which hang all the law and the prophets. See 1 Cor. xiii.

10. Kufanya yote kwa utukufu wa Mungu ni chemchemi ya dini yote. Kila kitu ni dhambi kitokacho katika kanuni nyingine yoyote: lakini kila kitu ni sadaka inayokubalika kwa Mungu kupitia Kristo, kitokacho katika nia hiyo ya mbinguni — utukufu wa Mungu. Yeye anayetenda hivyo amegundua jiwe la mwanafalsafa, ustadi wa kugeuza kila kitu kuwa dhahabu halisi ya patakatifu. Amebarikiwa katika kapu lake na hazina yake, katika kutoka kwake na kuingia kwake, na katika kulala kwake na kuamka kwake. Lakini kinyume kabisa ndivyo ilivyo kwa wote wanaotenda kwa kanuni nyingine yoyote, mwenendo wao wa nje uonekane mzuri kiasi gani. Bila hii, kila kitu ni cha mwili au cha kishetani, cha dhambi na cha laana. 1 Kor. 10:31. “Basi, mkila, au mkinywa, au mkitenda neno lo lote, fanyeni yote kwa utukufu wa Mungu.” 1 Kor. 6:19, 20. “Au hamjui ya kuwa mwili wenu ni hekalu la Roho Mtakatifu aliye ndani yenu, mliyepewa na Mungu, wala ninyi si mali yenu wenyewe? Maana mlinunuliwa kwa thamani; basi, mtukuzeni Mungu katika mwili wenu na katika roho zenu, ambazo ni mali ya Mungu.”10. To do all to the glory of God, is the spring of all religion. Every thing is sinful which proceeds from any other principle: but every thing is an acceptable sacrifice to God through Christ, which proceeds from this heavenly motive — the glory of God. He, who thus acts, has found out the philosopher’s stone, the art of turning every thing into the true gold of the sanctuary. He is blessed in his basket and store, in his going out and coming in, and in his lying down and rising up. But the very reverse is the case with all who act from any other principle, however specious their outward conduct may be. Without this, every thing is carnal or devilish, sinful and accursed. 1 Cor. x. 31. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Cor. vi. 19, 20. “What? know ye not that your body is the temple of the Holy Ghost; which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”

Mtu atendaye kwa kanuni hii ya mbinguni,The man who acts from this heavenly principle,

(1.) Hawezi kuvaa mavazi yoyote yanayoelekea kulisha kiburi chake mwenyewe, au kuzuia ukarimu wake kwa maskini. Tazama sehemu ya 7 ya sura hii.(1.) Cannot wear any apparel which tends to feed his own pride, or to prevent his liberality to the poor. See the 7th section of this chapter.

(2.) Hawezi kujiendekeza katika burudani za kimwili za ulimwengu. Ingekuwa kufuru gani kwa wanaume au wanawake, wakati wanajirusha huku na huko katika dansi, kupaza sauti “Ninafanya hivi kwa jina la Yesu Mtakatifu!” Ingekuwa jeuri gani kwa mchezaji wa karata, anaporusha karata zake, au mkimbiza farasi anapoendesha kwa fujo, kusema, “Ninafanya hivi kwa utukufu wa Mungu!” Burudani hizi zimetangazwa na wahudumu wa kiroho wa Kristo wa madhehebu yote katika vizazi vyote, kuwa hazipatani na dini ya kweli: nasi tutaona siku ya hukumu kwamba walijua mawazo ya Mungu katika mambo haya kuliko wana wa Shetani, 1 Tim. 5:6. “Yeye aishiye katika anasa amekufa angali anaishi.” 2 Tim. 3:1–4. “Lakini ujue neno hili, ya kuwa siku za mwisho zitakuja nyakati ngumu. Maana watu watakuwa wapenda anasa kuliko wapenda Mungu.” Ayubu 21:7–11. “Mbona waovu huishi, huzeeka, naam, wana nguvu nyingi? Huwapeleka watoto wao wadogo kama kundi, na watoto wao hucheza.”(2.) He cannot indulge himself in the carnal diversions of the world. What blasphemy would it be for men or women, when they were throwing themselves about in a dance, to cry “I do this in the name of the holy Jesus!” What insolence would it be for the card-player, when he is tossing about his cards, or the horse-racer when he is driving furiously, to say, “I do this to the glory of God!” These diversions have been pronounced by the spiritual ministers of Christ of all denominations in all ages, as inconsistent with true religion: and we shall find on the day of judgment, that they were better acquainted with the mind of God in these respects, than the children of Satan, 1 Tim. v. 6. “She that liveth in pleasure, is dead while she liveth.” 2 Tim. iii. 1–4. “This know also, that in the last days perilous times shall come. For men shall be lovers of pleasures more than lovers of God.” Job xxi. 7–11. “Wherefore do the wicked live, become old, yea, are mighty in power: they send forth their little ones like a flock, and their children dance.”

(3.) Huimba na kusoma kwa utukufu wa Mungu — kwa kusudi pekee la kupata nuru iliyo wazi zaidi katika kweli za Mungu, kuuwasha moyo wake kwa upendo zaidi wa Mungu, na kukuza masilahi ya wakati, ya kiroho, na ya milele ya viumbe wenzake. Zab. 119:54, “Amri zako zimekuwa nyimbo zangu katika nyumba ya ugeni wangu.” Aya ya 99. “Nina akili kuliko walimu wangu wote: kwa kuwa shuhuda zako ni kutafakari kwangu.” Aya ya 148. “Macho yangu huitangulia zamu za usiku, nipate kulitafakari neno lako.”(3.) He sings and reads for the glory of God — for the sole purpose of gaining clearer light in the truths of God, inflaming his heart with more of the love of God, and promoting the temporal, spiritual, and eternal interests of his fellow-creatures. Psal. cxix. 54, “Thy statutes have been my songs in the house of my pilgrimage.” Ver. 99. “I have more understanding than all my teachers: for thy testimonies are my meditation.” Ver. 148. “Mine eyes prevent the night watches, that I might meditate on thy word.”

(4.) Anajua vizuri jinsi kila kilicho cha mwili kinavyomvuta mbali na Mungu. Kwa hiyo huchukua msalaba wake kila siku. Anahisi furaha (ingawa labda imechanganyika na kusita kwa asili) kuzuia na kupinga tamaa zake za mwili. Hukaa mbali na kujipendeza, wala hasongei karibu mno na ukingo wa mwamba. Huhisi udhaifu wake mwenyewe: na ingawa huishi kwa imani katika Mwana wa Mungu, hata hivyo hatamdharau. Mt. 10:38. “Mtu asiyeuchukua msalaba wake na kunifuata, hanistahili.” 16:24. “Ndipo Yesu akawaambia wanafunzi wake, Mtu ye yote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake, anifuate.” Marko 8:34. “Akawaita makutano pamoja na wanafunzi wake, akawaambia, Mtu ye yote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake, anifuate.” 10:21. “Njoo, uuchukue msalaba, unifuate.” Luka 9:23. “Akawaambia wote, Mtu ye yote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake kila siku, anifuate.” 14:27. “Na mtu ye yote asiyeuchukua msalaba wake na kunifuata, hawezi kuwa mwanafunzi wangu.”(4.) He is well aware, how all that is carnal draws him from God. He therefore daily takes up his cross. He feels a delight (though perhaps mixed with some natural reluctance) to restrain and oppose his fleshly affections. He keeps at a distance from self-indulgence, and draws not too near to the brink of the precipice. He feels his own weakness: and though he lives by faith upon the Son of God, yet he would not presume upon him. Matt. x. 38. “He that taketh not his cross and followeth after me, is not worthy of me.” xvi. 24. “Then said Jesus unto his disciples. If any man will come after me, let him deny himself, and take up his cross and follow me.” Mark viii. 34. “And when he had called the people unto him, with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” x. 21. “Come, take up the cross, and follow me.” Luke ix. 23. “And he said to them all, if any man will come after me, let him deny himself, and take up his cross daily, and follow me.” xiv. 27. “And whosoever doth not bear his cross, and come after me, cannot be my disciple.”

(5.) Yeye ni msimamizi mwaminifu wa baraka nyingi za Mungu wake. Huitunza familia yake kwa hekima ya Kikristo na busara ya Kikristo; na yote yaliyobaki huyatumia kwa kuwasaidia maskini na wenye dhiki, na kwa kuendeleza ufalme wa Mungu duniani. Hataki kuwa na mema yake katika dunia hii, na baadaye kuinua macho yake kuzimu katika mateso: bali nia yake kuu ni kumfurahia mwema mkuu, Mungu wa wokovu wake, kwa uwezo wote wa asili yake iliyofanywa upya na milele yote. Mt. 6:19–21. “Msijiwekee hazina duniani, nondo na kutu viharibupo, na wevi huvunja na kuiba; bali jiwekeeni hazina mbinguni, ambako nondo na kutu haviharibu, na wevi hawavunji wala hawaibi. Kwa maana hazina yako ilipo, ndipo utakapokuwapo na moyo wako.” 1 Tim. 6:9, 10. “Wale wanaotaka kuwa matajiri hutumbukia katika majaribu, na mtego, na tamaa nyingi za kijinga zenye madhara, zinazowazamisha watu katika uharibifu na upotevu. Kwa maana shina moja la mabaya yote ni kupenda fedha; ambayo wengine wakiitamani wamekosa kuiacha imani, wakajichoma wenyewe kwa maumivu mengi.”(5.) He is a faithful steward of the manifold blessings of his God. He provides for his family with christian wisdom and christian prudence; and all the rest he lays out for the relief of the poor and afflicted, and for the advancement of the kingdom of God upon earth. He does not wish to have his good things in this world, and afterwards in hell to lift up his eyes in torments: but his highest ambition is to enjoy the sovereign good, the God of his salvation, to the utmost capacity of his renewed nature and to all eternity. Matt. vi. 19–21. “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal. For where your treasure is, there will your heart be also.” 1 Tim. vi. 9, 10. “They that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”

(6.) Yeye ni mwaminifu kabisa. Anachukia jaribio la uovu la kupata fedha kwa gharama ya jirani yake. Lakini ole, hili ni zoea la kawaida mno hata kati ya wengi wanaojiita wakiri. Mtu ni maskini, na anataka kuwa tajiri; au ni tajiri, na anataka kuwa tajiri zaidi; kwa hiyo huchukua wingi wa bidhaa ili kuunda mtaji mkubwa lakini wa uongo; au hukopa pesa kwa rafiki zake kwa kusudi hilo hilo: akifanikiwa, tamaa yake imetoshelezwa, na anakuwa mtu wa mali; akishindwa, yuko pale pale alipokuwa awali, au angalau huteseka kidogo tu; wakati wale walioamini, wakamwuzia bidhaa, au kumtangulizia pesa, ndio wanaoteseka peke yao au zaidi. Yeye ni, kile ambacho angekiita salama kwa kiasi cha kuridhisha vyovyote vile. Hili ni zoea lisilo la haki, la uovu: na zaidi sana kwa kuwa yote hufanywa chini ya kinyago cha heshima na unyofu, cha urafiki au uadilifu. Watu kama hao hawapaswi kukubaliwa kati yetu; au, kama wamekubaliwa, wanapogunduliwa, wafukuzwe kama baadhi ya adui wakubwa wa jamii ya kiraia; ambao mazoea yao yana mwelekeo wa moja kwa moja wa kuvunja vifungo vyote vya umoja wa kijamii, na kuharibu imani yote kati ya wanadamu. Marko 10:18, 19. “Yesu akamwambia. Usidanganye.” 1 Kor. 6:8. “La! Ninyi mnaonea na kunyang’anya, tena ndugu zenu.” Isa. 21:2. “Maono magumu nimeambiwa; Mhaini hutenda kwa hiana, na mwangamizi huangamiza.” 33:1. “Ole wako uharibuye, nawe hukuharibiwa; — utakapoacha kuharibu, utaharibiwa.” Tazama pia marejeo ya Maandiko, katika maelezo ya sehemu ya 15. sura ya I.(6.) He is strictly honest. He abhors the iniquitous attempt of getting money at his neighbour’s cost. But alas! this is too common a practice even among many who call themselves professors. A man is poor, and wishes to be rich; or he is rich, and wishes to be richer; he accordingly takes up a great quantity of goods to form a large but false capital; or he borrows money of his friends for the same purpose: if he succeed, he has his ambition gratified, and becomes a man of fortune; if he fail, he is only where he was before, or at least suffers but little; whilst those who have in confidence sold him goods, or advanced to him money, are the only or chief sufferers. He is, what he would call tolerably safe at all events. This is an unjust, an iniquitous practice: and the more so, because the whole is carried on under the mask of honour and honesty, of friendship or integrity. Such persons should have no admission among us; or, if they have, should, when discovered, be expelled as some of the greatest enemies of civil society; whose practice has an immediate tendency to break all the bonds of social union, and to destroy all confidence among men. Mark x. 18, 19. “Jesus said unto him. Defraud not.” 1 Cor. vi. 8. “Nay, ye do wrong and defraud, and that your brethren.” Isa. xxi. 2. “A grievous vision is declared unto me; The treacherous dealer dealeth treacherously, and the spoiler spoileth.” xxxiii. 1. “Woe to thee that dealeth treacherously, and they dealt not treacherously with thee; — when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.” See also the scripture references, in the notes on sect. 15th. chap. i.

4. Hatia ya kweli juu ya dhambi na hamu kuu ya wokovu itaandamana pia na kila tunda la nje la haki. Upendo wa Mungu huenda usiwe bado umekuwa kanuni inayotawala roho yote, hata kufanya utii utiririke kama asili ya pili; lakini hata hivyo roho iliyovunjika itakuwa na hofu ya daima ya kumkosea Mungu, na hii itaandamana na tamaa ya daima ya kumpendeza. Dan. 4:27. “Zivunje dhambi zako kwa kutenda haki, na maovu yako kwa kuwarehemu maskini,” Mt. 3:8. “Basi, zaeni matunda yapasayo toba,” Tazama pia Luka 3:8. Mdo. 26:19, 20. “Sikuwa mwasi wa maono yale ya mbinguni; bali nalionyesha— ya kwamba watubu na kumgeukia Mungu, na kufanya matendo yapasayo toba.”4th. True conviction of sin and an earnest longing for salvation will also be accompanied with every outward fruit of righteousness. The love of God may not yet have become the governing principle of the whole soul, so as to make obedience flow as from a second nature; but yet the contrite soul will have a constant fear of offending God, and this will be accompanied with a constant desire of pleasing him. Dan. iv. 27. “Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor,” Matt. iii. 8. “Bring forth, therefore, fruits meet for repentance,” See also Luke iii. 8. Acts xxvi. 19, 20. “I was not disobedient to the heavenly vision; but shewed— that they should repent and turn to God, and do works meet for repentance.”

1. Kanuni hii itatufanya tuhisi kwa udhaifu wa wengine, na kuwahurumia. Tutafurahi kuwapa wenye njaa na walio uchi, mgeni, mgonjwa na aliye gerezani, mahitaji au faraja wanazohitaji. Na katika haya yote, tutawahesabu maskini kama wawakilishi wa Yesu Kristo, na kwamba tunapowafanyia hivyo tunamfanyia yeye. Tazama Mt. 25:31–46.1. This principle will make us feel for the infirmities of others, and sympathize with them. We shall delight to afford to the hungry and naked, the stranger, the sick and imprisoned, the necessaries or comforts they stand in need of. And in all this, we shall consider the poor as the representatives of Jesus Christ, and that in doing it to them we do it to him. See Matt. xxv. 31–46.

2. Ni kosa kamili kudhani kwamba mtu aliyetubu kweli hawezi au haitwi kutenda mema kwa roho za wengine. Wengi katika hali yao ya kuamshwa wamefanya mema makubwa katika jambo hili. Lakini wakati upendo wa Mungu umekuwa kanuni inayotawala roho, tunaona njaa na kiu ya wokovu wa wengine. Kilio chetu ni, “Njoni, sikieni, ninyi nyote mnaomcha Mungu, nami nitawaambia mambo aliyoitendea nafsi yangu,” Zab. 66:16.2. It is a perfect mistake to suppose, that a real penitent cannot or is not called to do good to the souls of others. Many in their awakened state have done considerable good in this respect. But when the love of God is become the reigning principle of the soul, we hunger and thirst for the salvation of others. Our cry is, “Come and hear, all ye that fear God, and I will declare what he hath done for my soul,” Psal. lxvi. 16.

3. Ingawa anatenda mema kwa wote kulingana na uwezo wake, hata hivyo huwahurumia hasa washiriki wa mwili wa fumbo wa Kristo. Wao ni kwake kama nafsi yake mwenyewe. Pamoja nao hupata umoja ambao ulimwengu haujui kabisa. Wako kama washiriki wa familia yake mwenyewe: ni mfupa wa mifupa yake, na nyama ya nyama yake. “Basi, tunapopata nafasi, na tuwatendee watu wote mema, na hasa jamaa ya waaminio,” Gal. 6:10. “Sisi twajua ya kuwa tumepita toka mautini tukaingia uzimani, kwa kuwa tunawapenda ndugu,” 1 Yoh. 3:14.3. Though he does good to all according to his ability, yet he particularly feels for the members of Christ’s mystical body. They are to him as his own soul. With them he experiences an union which the world is utterly unacquainted with. They are like the members of his own family: they are bone of his bone, and flesh of his flesh. “As we have, therefore, opportunity let us do good unto all men, especially unto them who are of the household of faith,” Gal. vi. 10. “We know that we have passed from death unto life, because we love the brethren,” 1 John iii. 14.

4. Mara nyingi ni mojawapo ya hila za Shetani, kuwajaribu watoto wa Mungu wawe wazembe katika shughuli zao, kwa kisingizio kwamba wataweza kuishi zaidi mbinguni kwa kutokuwa na shughuli na mambo ya duniani. Lakini muumini, anapoitwa kufanya kazi katika taaluma au biashara kwa ajili ya kuitunza familia yake, au kujaza nafasi fulani ya manufaa katika jamii, anaweza kuchanganya sala fupi za utauwa na masomo au kazi zake, na kutumia vipindi vingi vifupi katika maombi ya faragha, hata si kuhifadhi neema yake tu, bali kukua kila siku katika maisha ya kimungu. Sala fupi (ejaculations) ni wajumbe wepesi, wanaoingia mbinguni upesi, na kuleta jibu la neema upesi. Rum. 12:11. “Msiwe wavivu katika bidii; mwe na moto rohoni; mkimtumikia Bwana.” Aya ya 17. “Tafuteni mambo yaliyo mema mbele ya watu wote.” 1 Tim. 5:8. “Lakini mtu ye yote asiyewaangalia walio wake, na hasa watu wa nyumbani mwake, amekana imani, ni mbaya kuliko asiyeamini.”4. It is frequently one of the devices of Satan, to tempt the children of God to be negligent in their business, under the pretext that they will be able to live more in heaven by having nothing to do with earthly things. But the believer, when called to labour in a profession or trade for the support of his family, or to fill up some useful station in society, may so intermix pious ejaculations with his studies or labours, and improve so many short intervals in private prayer, as not only to preserve his grace, but to increase daily in the divine life. Ejaculations are swift messengers, which soon enter heaven, and soon bring down a gracious answer. Rom. xii. 11. “Not slothful in business; fervent in spirit; serving the Lord.” Ver. 17. “Provide things honest in the sight of all men.” 1 Tim. v. 8. “If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.”

5. Tumekwisha kupanua juu ya wajibu mkuu wa kuuchukua msalaba wetu, na kwa hiyo tutaona tu kwamba, ikiwa tutakuwa wanafunzi wa kweli wa Bwana wetu aliyesulubiwa, ni lazima tutarajie kukutana na dharau na mateso kutoka kwa ulimwengu wa mwili. Rum. 8:7. “Kwa kuwa nia ya mwili ni uadui juu ya Mungu; maana haitii sheria ya Mungu, kwa kuwa haiwezi kuitii.” Yohana 15:18–21. “Ulimwengu ukiwachukia, jueni kwamba umenichukia mimi kabla yenu. Kama mngekuwa wa ulimwengu, ulimwengu ungependa walio wake; lakini kwa kuwa ninyi si wa ulimwengu, bali mimi naliwachagua katika ulimwengu, kwa sababu hiyo ulimwengu unawachukia. Likumbukeni neno lile nililowaambia, Mtumwa si mkuu kuliko bwana wake. Ikiwa waliniudhi mimi, watawaudhi ninyi pia; ikiwa walilishika neno langu, watalishika na lenu pia. Lakini haya yote watawatendea kwa ajili ya jina langu, kwa sababu hawamjui yeye aliyenituma.” Lo, ni Mkristo gani angekataa kuteseka kwa ajili ya Mkombozi wake? Mt. 5:10–12. “Heri wenye kuudhiwa kwa ajili ya haki, maana ufalme wa mbinguni ni wao. Heri ninyi watu watakapowashutumu na kuwaudhi na kuwanenea mabaya ya kila namna kwa uongo kwa ajili yangu. Furahini na kushangilia sana: kwa maana thawabu yenu ni kubwa mbinguni: maana ndivyo walivyowaudhi manabii waliokuwa kabla yenu.”5. We have already enlarged on the great duty of taking up our cross, and therefore shall only observe, that if we will be real disciples of our crucified Lord, we must expect to meet with contempt and persecution from the carnal world. Rom. viii. 7. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” John xv. 18–21. “If the world hate you, ye know that it hated me, before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you. The servant is not greater than his lord. If they have persecuted me, they will also persecute you: if they have kept my saying, they will keep yours also. But all these things they will do unto you for my name’s sake, because they know not him that sent me.” O what christian would refuse to suffer for the sake of his Redeemer? Matt. v. 10–12. “Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.”

5. Pia tumezungumza kwa upana juu ya maagizo yote ya injili, na ulazima wa kuwa washiriki wa daima wa hayo; na tumethibitisha hili kwa maandiko mbalimbali. Ingawa maagizo ni njia za neema tu, mwisho wake, ambao ni wokovu wa roho zetu, hauwezi kupatikana bila hayo. Hivyo ndivyo mpango wa Mungu, isipokuwa vikwazo visivyoepukika vinapozuia kuhudhuria kwetu; ambapo Mungu mwenyewe atakuwa kwa roho ya unyofu badala ya maagizo yote, naam, atabadilisha vikwazo vyenyewe kuwa njia zenye faida zaidi kuliko zote.5th. We have also spoken largely on all the ordinances of the gospel, and the necessity of being constant partakers of them; and have proved this by a great variety of scriptures. Although the ordinances are but means of grace, their end, which is the salvation of our souls, cannot be attained without them. Such is the order of God, except when unavoidable hindrances prevent our attending of them; in which case, God will himself be to the sincere soul instead of all ordinances, yea, will turn the very hindrances themselves into the most profitable of all means.

6. Hivyo tumeeleza kwa ufupi kanuni zinazotawala washiriki wa jumuiya yetu. Kanuni hizi zilipokuwa zimesomwa mara moja katika kesi fulani mahakamani, mbele ya mahakama kamili huko Ulaya, “Natamani,” alisema hakimu, akiinua mikono yake, “kwamba ulimwengu wote uzishike.” Lo, ulimwengu ungekuwa wa furaha kiasi gani, kama zingeandikwa na Roho wa Mungu katika kila moyo. Hakika “Bwana Mungu angekaa kati yetu,” (Zab. 68:18.) naam, furaha yake ingekuwa kati ya wanadamu. “Mbwa-mwitu atakaa pamoja na mwana-kondoo, na chui atalala pamoja na mwana-mbuzi,” (Isa. 11:6.) “Hawataumiza wala kuharibu katika mlima wangu wote mtakatifu: kwa kuwa dunia itajawa na maarifa ya Bwana kama maji yafunikavyo bahari,” (aya ya 9.)6th. Thus have we briefly explained the regulations by which the members of our society are governed. When these rules were once in a particular suit at law read in a full court of justice, in Europe, “I wish,” said the judge, lifting up his hands, “that all the world kept them.” O what a happy world would it become, if they were written by the Spirit of God on every heart. Surely “the Lord God would then dwell among us,” (Psal. lxviii. 18.) yea, his delight would be among the children of men. “The wolf would then dwell with the lamb, and the leopard lie down with the kid,” (Isa. xi. 6.) “They would not hurt nor destroy in all God’s holy mountain: for the earth would be full of the knowledge of the Lord, as the waters cover the sea,” (ver. 9.)

5. Kuwekwa Wakfu, Sakramenti na Ibada: Wazee, Mashemasi, Ubatizo, Meza ya Bwana na Uimbaji5. Ordination, Sacraments and Worship: Elders, Deacons, Baptism, the Lord’s Supper and Singing

The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes cha Thomas Coke na Francis Asbury, toleo la 10 (Philadelphia, 1798), Sura ya I, Sehemu za VI–VII (uchaguzi na kuwekwa wakfu kwa wazee na mashemasi wa mzunguko) na Sehemu za XXII–XXV (ubatizo, Meza ya Bwana, ibada ya hadharani, na uimbaji), pamoja na maelezo ya maaskofu. Mistari ya OCR 2769–3007 na 6278–6667 (Internet Archive, kipengee doctrinesanddis18churgoog). Chanzo cha msingi; tafsiri za mambo ni za waandishi.The Doctrines and Discipline of the Methodist Episcopal Church in America, with Explanatory Notes by Thomas Coke and Francis Asbury, 10th ed. (Philadelphia, 1798), Chapter I, Sections VI–VII (election and ordination of travelling elders and deacons) and Sections XXII–XXV (baptism, the Lord’s Supper, public worship, and singing), with the bishops’ notes. OCR lines 2769–3007 and 6278–6667 (Internet Archive item doctrinesanddis18churgoog). Primary source; the interpretations are the authors’.

Dokezo la CTS: Katika kitabu cha mwaka 1798 sehemu hizi zinatangulia mada za Sura ya 3 na ya 4 za kitabu hiki cha kiada; zimekusanywa hapa kwa mada na kuhifadhiwa katika mpangilio wao wa asili. “Mzee” (presbyter) angeweza kutoa sakramenti zote mbili; “shemasi” angeweza kubatiza na kusaidia katika Meza ya Bwana. Kanuni ya ubatizo inamwachia mgombea mzima au wazazi uchaguzi wa kuzamishwa, kunyunyizwa, au kumwagiwa; upendeleo wa maaskofu wenyewe ulioelezwa katika maelezo ni maoni yao ya mwaka 1798, na wasomaji kutoka mapokeo tofauti wataupima kwa njia tofauti. “Fuge-tunes” (nyimbo za fyugi) zilikuwa miziki ya nyimbo ambamo sehemu za sauti huingia moja baada ya nyingine. “Jumuiya moja ya kisasa” ambayo haikuimba ibadani labda ni Jumuiya ya Marafiki (Waquaker).CTS note: In the 1798 book these sections come before the material of Chapters 3 and 4 of this textbook; they are gathered here by topic and kept in their own source order. An “elder” (presbyter) could administer both sacraments; a “deacon” could baptize and assist at the Lord’s Supper. The rule on baptism leaves the choice of immersion, sprinkling, or pouring to the adult candidate or the parents; the bishops’ own preference stated in the notes is their 1798 opinion, and readers from different traditions will weigh it differently. “Fuge-tunes” (fuging tunes) were hymn tunes in which the voice parts enter one after another. The “one modern society” that did not sing in worship is probably the Society of Friends (Quakers).

SEHEMU YA VI. Kuhusu Uchaguzi na Kuwekwa Wakfu kwa Wazee wa Mzunguko, na Wajibu Wao.SECTION VI. Of the Election and Ordination of Travelling Elders, and of their Duty.

Swali la 1. Mzee anaundwaje?Quest. 1. How is an Elder constituted?

Jibu. Kwa uchaguzi wa walio wengi wa mkutano wa mwaka, na kwa kuwekewa mikono na askofu, na wazee waliopo.Answ. By the election of a majority of the yearly conference, and by the laying on of the hands of a bishop, and of the elders that are present.

Swali la 2. Wajibu wa mzee wa mzunguko ni upi?Quest. 2. What is the duty of a travelling elder?

Jibu. 1. Kutoa ubatizo na Meza ya Bwana, na kutimiza ofisi ya ndoa na sehemu zote za ibada ya kimungu.Answ. 1. To administer baptism and the Lord’s supper, and to perform the office of matrimony and all parts of divine worship.

2. Kutimiza wajibu wote wa mhubiri wa mzunguko.2. To do all the duties of a travelling preacher.

N. B. Hakuna mzee anayeacha kusafiri, bila ridhaa ya mkutano wa mwaka, iliyothibitishwa kwa sahihi ya rais wa mkutano, atakayetumia kwa sababu yoyote kazi za pekee za ofisi yake kati yetu.N. B. No elder that ceases to travel, without the consent of the yearly conference, certified under the hand of the president of the conference, shall on any account exercise the peculiar functions of his office among us.

MAELEZO.NOTES.

Mdo. 14:23. Walipokwisha kuwawekea [Paulo na Barnaba] wazee katika kila kanisa, wakaomba kwa kufunga, wakawakabidhi kwa Bwana ambaye walimwamini. Tito 1:5. Kwa sababu hiyo nalikuacha Krete, upate—kuweka wazee katika kila mji. Tazama pia Mdo. 15:2, 4, 6, 22, 23. 16:4. 1 Tim. 5:1, 17, 19. Yak. 5:14.Acts xiv. 23. When they [Paul and Barnabas] had ordained them elders in every church, they commended them to the Lord, on whom they believed. Titus i. 5. For this cause left I thee in Crete, that thou shouldest—ordain elders in every city. See also Acts xv. 2, 4, 6, 22, 23. xvi. 4. 1 Tim. v. 1, 17, 19. Jam. v. 14.

Hatuhitaji kupanua juu ya ulazima wa ofisi ambayo kila kanisa la Kikristo lililopangwa duniani, katika vizazi vyote, limeipokea. Tungeona tu kwamba kizuizi kuhusu wazee kujiondoa kwenye mstari wa kusafiri, bila ridhaa ya mkutano wa mwaka, kinaonyesha heshima thabiti ya kanisa letu kwa mpango wa kuzunguka, na azimio lake la kuudumisha kwa kila njia iliyo katika uwezo wake, inayopatana na haki na kweli. Wala hakuna mzee mwenye haki ya kulalamika, kwa kuwa hawezi kukosa kujua kwanza masharti ambayo kwayo anapokea kuwekwa wakfu.We need not enlarge upon the necessity of an office, which every organized christian church in the world, in all ages, has adopted. We would only remark, that the restriction respecting the elders’ withdrawing themselves from the travelling line, without the consent of the yearly conference, shews the confirmed regard our church has for the itinerant plan, and its determination to support it by every method in its power, consistent with justice and truth. And no elder has a right to complain, as he cannot but be previously acquainted with the conditions on which he accepts of ordination.

SEHEMU YA VII. Kuhusu Uchaguzi na Kuwekwa Wakfu kwa Mashemasi wa Mzunguko, na Wajibu Wao.SECTION VII. Of the Election and Ordination of Travelling Deacons, and of their Duty.

Swali la 1. Shemasi wa mzunguko anaundwaje?Quest. 1. How is a travelling deacon constituted?

Jibu. Kwa uchaguzi wa walio wengi wa mkutano wa mwaka, na kuwekewa mikono na askofu.Answ. By the election of the majority of the yearly conference, and the laying on of the hands of a bishop.

Swali la 2. Wajibu wa shemasi wa mzunguko ni upi?Quest. 2. What is the duty of a travelling deacon?

Jibu. 1. Kubatiza, na kutimiza ofisi ya ndoa, mzee asipokuwapo.Answ. 1. To baptize, and perform the office of matrimony, in the absence of the elder.

2. Kumsaidia mzee katika kutoa Meza ya Bwana.2. To assist the elder in administering the Lord’s supper.

3. Kutimiza wajibu wote wa mhubiri wa mzunguko.3. To do all the duties of a travelling preacher.

Swali la 3. Wakati wa majaribio wa shemasi wa mzunguko kwa ofisi ya mzee utakuwa upi?Quest. 3. What shall be the time of probation of a travelling deacon for the office of an elder?

Jibu. Kila shemasi wa mzunguko atatumikia ofisi hiyo kwa miaka miwili, kabla ya kustahili ofisi ya mzee; isipokuwa katika kisa cha misheni, ambapo mikutano ya mwaka itakuwa na mamlaka ya kuchagua kwa ofisi ya mzee mapema zaidi, kama wataona inafaa.Answ. Every travelling deacon shall exercise that office for two years, before he be eligible to the office of an elder; except in the case of missions, when the yearly conferences shall have authority to elect for the elder’s office sooner, if they judge it expedient.

N. B. Hakuna shemasi anayeacha kusafiri bila ridhaa ya mkutano wa mwaka, iliyothibitishwa kwa sahihi ya rais wa mkutano, atakayetumia kwa sababu yoyote kazi za pekee za ofisi yake.N. B. No deacon who ceases to travel without the consent of the yearly conference, certified under the hand of the president of the conference, shall on any account exercise the peculiar functions of his office.

MAELEZO.NOTES.

Mdo. 6:1–6. “Siku zile, wanafunzi walipozidi kuongezeka, palitokea manung’uniko ya Wayunani juu ya Waebrania, kwa kuwa wajane wao walipuuzwa katika huduma ya kila siku. Wale Kumi na Wawili wakawaita jamii ya wanafunzi, wakasema, Haifai sisi kuliacha neno la Mungu, tukahudumu mezani. Basi, ndugu, chagueni miongoni mwenu watu saba wenye sifa njema, waliojaa Roho Mtakatifu na hekima, ili tuwaweke juu ya kazi hii. Lakini sisi tutadumu katika kuomba na katika huduma ya neno. Neno hilo likawapendeza jamii yote: wakamchagua Stefano, mtu aliyejaa imani na Roho Mtakatifu, na Filipo, na Prokoro, na Nikanori, na Timoni, na Parmena, na Nikolao, mtu wa Antiokia aliyeongoka kwa dini ya Kiyahudi, ambao wakawaweka mbele ya mitume: nao, wakiisha kuomba, wakawawekea mikono.”Acts vi. 1–6. “In those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochoras, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch, whom they set before the apostles: and, when they had prayed, they laid their hands on them.”

Katika kifungu kilichonukuliwa hapo juu tunayo habari ya kuanzishwa kwa daraja ya mashemasi; ambapo inaonekana, 1. Kwamba kusudi la msingi la daraja hiyo lilikuwa kwamba wajane, wazee, wadhaifu, n.k. watunzwe kwa kutosha. Kwa kuwa hatupaswi kudhani kwamba wajane peke yao katika jambo hili walikuwa lengo la utunzaji wao, bali wadhaifu wote, na wote ambao hali yao ya kidunia ilihitaji uangalifu wa pekee.We have in the passage above quoted an account of the institution of the order of deacons; from which it appears, 1. That the primary design of the order was, that the widows, the aged, the infirm, &c. should be sufficiently provided for. For we are not to suppose, that the widows only in this respect were the objects of their care, but all the infirm, and all whose temporal situation required extraordinary attention.

2. Wala hatuwezi kwa njia yoyote ifaayo kudhani kwamba mzingo wa kazi wa watu kama hawa, waliojaa Roho Mtakatifu na hekima, ulikuwa umewekewa mipaka kwa kazi duni za namna hiyo. Walikuwa watu, hatuna shaka, waliochaguliwa kutoka kati ya wahubiri wa injili ambao walitumia karama za Roho Mtakatifu na hekima waliyopokea kutoka juu si kwa kuhudumia mahitaji ya kidunia ya wajane, n.k. kwa kiasi kama kwa mahitaji ya kiroho ya roho zisizokufa, ambazo kwa ajili yake hasa baraka zisizokadirika kama hizo zilitolewa kwao. Kwa hiyo tunaarifiwa, Mdo. 6:8. kwamba “Stefano [wa kwanza wa mashemasi] akiwa amejaa imani na nguvu, alifanya maajabu na ishara kuu kati ya watu.” Pia alikuwa na heshima kuu ya kuwa shahidi wa kwanza wa Kikristo, kwa kupigwa kwa mawe hadi kufa “kwa ajili ya ushuhuda wa Yesu na kwa ajili ya neno la Mungu.”* Tena, tunasoma habari za Filipo, mwingine wa mashemasi hao, ambaye aliamriwa na malaika wa Bwana “kwenda upande wa kusini,” kuhubiri injili kwa “towashi mwenye mamlaka makubwa chini ya Kandake, malkia wa Waethiopia, aliyekuwa juu ya hazina yake yote, na ambaye alikuwa amekuja Yerusalemu kuabudu;” na baada ya kuongoka na kubatizwa kwa towashi, “Roho wa Bwana akamchukua Filipo; towashi hakumwona tena: akaenda zake akifurahi. Lakini Filipo” (aongeza neno la Mungu) “akaonekana Azoto: na alipopita, alihubiri katika miji yote, hata alipofika Kaisaria.” Tazama Mdo. 8:26–40. Ni lazima iwe dhahiri kwa kila msomaji mwaminifu wa vifungu vilivyonukuliwa hapo juu, kwamba mashemasi hawa wawili walikuwa wahubiri wa injili. Na ni lazima tuombe ruhusa kurudia, kuhusu wote wao, kwamba maelezo ambayo neno la Mungu linatoa juu yao, yanawainua waziwazi juu ya washiriki wa kawaida kwa jumla wa jamii ya Kikristo, kwa karama, na hekima, na nguvu.2. Nor can we with any propriety imagine, that the circle of action of men like these, who were full of the Holy Ghost and wisdom, was confined to such menial offices. They were men, we doubt not, chosen out of the preachers of the gospel who used the gifts of the Holy Ghost and the wisdom they had received from above not so much for ministering to the temporal wants of the widows, &c. as to the spiritual wants of immortal souls, for which principally such invaluable blessings were bestowed upon them. Accordingly we are informed, Acts vi. 8. that “Stephen [the first of the deacons] full of faith and power, did great wonders and miracles among the people.” He had also the high honour of being the first christian martyr, by being stoned to death “for the witness of Jesus and for the word of God.”* Again, we read of Philip, another of those deacons, who was commanded by an angel of the Lord to “go toward the south,” to preach the gospel to “an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship;” and after the conversion and baptism of the eunuch, “the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip” (adds the word of God) “was found at Azotus: and, passing through, he preached in all the cities, till he came to Cesarea.” See Acts viii. 26–40. It must be evident to every candid reader of the above-quoted passages, that these two deacons were preachers of the gospel. And we must beg leave to repeat, in respect to the whole of them, that the description which the word of God gives of them, clearly raises them above the private members in general of a christian society, in respect to gifts, and wisdom, and power.

3. Maelekezo ambayo mtume mkuu anampa Timotheo kuhusu mashemasi ni mazito na ya dhati kiasi kwamba ni dhahiri mtume aliwahesabu watu hao kuwa wa umuhimu mkubwa zaidi kuliko kuwekewa mipaka katika ofisi zao za hadharani kwa kazi ya kuhudumu mezani tu, au kuwahudumia maskini na wadhaifu. 1 Tim. 3:8–13. “Vivyo hivyo mashemasi wawe watu wa hadhi, wasio na ulimi miwili, wasiopenda mvinyo nyingi, wasiopenda faida ya aibu; washikao siri ya imani katika dhamiri safi. Na hawa pia wajaribiwe kwanza; kisha, wakionekana hawana hatia, wafanye kazi ya ushemasi. Vivyo hivyo wake zao wawe watu wa hadhi, si wasingiziaji; wenye kiasi, waaminifu katika yote. Mashemasi wawe waume wa mke mmoja, wakiwaongoza vema watoto wao na nyumba zao wenyewe. Kwa maana wale waliotumikia vema ushemasi hujipatia daraja njema, na ujasiri mwingi katika imani iliyo katika Kristo Yesu.” Maneno ya mwisho kwa hakika yanaeleza ofisi ya umuhimu mkubwa katika kanisa la Mungu.3. The directions which the great apostle gives to Timothy in respect to the deacons are so weighty and solemn, that it is evident the apostle considered those men as of far greater importance than to be limited in their public offices merely to the work of serving tables, or attending on the poor and infirm. 1 Tim. iii. 8–13. “Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre: holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers; sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.” The last words are certainly descriptive of an office of considerable importance in the church of God.

* Mdo. 7:59.* Acts vii. 59.

4. Yote tuliyosema kuhusu ofisi hii yanapatana na habari tulizopewa na baba wa kanisa, katika karne safi zaidi za Ukristo. Kutoka maandishi yao pia tunaarifiwa kwamba mashemasi waliajiriwa kumsaidia mzee au presbyteri katika kutoa Meza ya Bwana; na pia kupeleka sehemu ya vitu vilivyowekwa wakfu kwa wagonjwa, ambao hawakuweza kuhudhuria mahali pa ibada ya hadharani. Na kwa kuwa tunaona kutoka kwa andiko lililonukuliwa la kwanza kwamba mashemasi walitengwa kwa ofisi yao kwa kuwekewa mikono, lakini si kwa kuwekewa mikono ya wazee, kama katika visa vingine; ndivyo tunavyojitahidi kukaribia njia ya Maandiko kadiri tuwezavyo, kwa kuweka sherehe ya kuwekewa mikono kwa utawala wa kiaskofu tu, katika kisa cha sasa, bila kuthubutu kujilinganisha, kama baadhi ya adui zetu wangeweza kudai kwa nia mbaya kabisa, na mitume watakatifu; bali kwa unyofu, na katika kumcha Mungu, tukilikaribia neno lililoandikwa kadiri ilivyo katika uwezo wetu.4. All we have said in respect to this office agrees with the accounts given us by the fathers of the church, in the purest ages of christianity. From their writings we are also informed, that the deacons were employed to assist the elder or presbyter in the administration of the Lord’s supper; and also to carry a part of the consecrated elements to the sick, who were not able to attend at the place of public worship. And as we find from the first quoted text that the deacons were set apart for their office by the imposition of hands, but not by the imposition of the hands of the elders, as in other cases; so we endeavour to come as near to the scripture-mode as we can, by confining the ceremony of the imposition of hands to the episcopacy only, in the present instance, without daring to compare ourselves, as some of our enemies could most maliciously assert, to the holy apostles; but simply, and in the fear of God, coming up to the written word as nearly as in our power.

5. Ofisi hii inatumika kama kipindi bora cha majaribio kwa ile ya mzee. Hakuna mhubiri anayeweza kustahili ofisi ya mzee, mpaka awe ametumikia ofisi ya shemasi kwa miaka miwili, isipokuwa katika kisa cha misheni. Kwa maana tungependa kuonyesha uangalifu mkubwa kabisa kwa daraja ya wazee, na kuwa na uthibitisho kamili wa uwezo, neema, na manufaa ya wale watakaopendekezwa, mara kwa mara, kwa ofisi muhimu kama ile ya presbyteri katika kanisa la Mungu. Nasi tunahukumu kwamba mtu aliyejithibitisha kuwa mshiriki anayestahili wa jumuiya yetu, kama kiongozi wa kikundi mwenye manufaa, mhimizaji, na mhubiri wa mahali, ambaye ameidhinishwa kwa miaka miwili kama mhubiri wa mzunguko kwa majaribio, na ametumikia kwa uaminifu ofisi ya shemasi wa mzunguko kwa angalau miaka miwili zaidi, ametoa uthibitisho wa uaminifu na utauwa, unaopaswa kutosheleza kila akili inayofaa. Lakini kwa kuwa bara hili ni kubwa mno, na litafungua daima kwa mikutano yetu misheni mpya za kueneza injili (labda kwa vizazi vijavyo), tumewapa mikutano ya mwaka mamlaka ya hiari katika kisa cha misheni. Hivyo tumekuwa [haisomeki] neema na majaliwa ya Mungu, ili [haisomeki] katika huduma yetu, kama tunavyoamini, itachangia sana usafi wake, hadhi ya ofisi ya kihudumu, na manufaa ya watu wetu.5. This office serves as an excellent probation for that of an elder. No preacher can be eligible to the office of an elder, till he has exercised the office of a deacon for two years, except in the case of missions. For we would wish to shew the utmost attention to the order of elders, and to have the fullest proof of the abilities, grace, and usefulness of those, who shall be, from time to time, proposed for so important an office as that of a presbyter in the church of God. And we judge, that the man who has proved himself a worthy member of our society, as an useful class-leader, exhorter, and local preacher, who has been approved of for two years as a travelling preacher on trial, and has faithfully served in the office of a travelling deacon for at least two years more, has offered such proofs of fidelity and piety, as must satisfy every reasonable mind. But as this continent is exceedingly large, and will continually open to our conferences new missions for the spread of the gospel (perhaps for ages to come), we have, in the case of missions, given a discretionary power to the yearly conferences. We have thus [illegible] the grace and providence of God, to [illegible] in our ministry, as, we trust, will contribute highly to its purity, to the dignity of the ministerial office, and to the advantage of our people.

6. Hapa pia tumeweka kizuizi hicho hicho kwa ajili ya kuhifadhi mpango wetu muhimu wa kuzunguka, kuhusu mashemasi kujiondoa kwenye kazi ya jumla, bila ridhaa ya mkutano wa mwaka, ambacho kiliwekwa hapo awali kuhusu wazee, na ambacho kimezungumzwa katika maelezo ya sehemu iliyotangulia.6. We have here also made the same restriction for the preservation of our important itinerant plan, in respect to the deacons’ withdrawing themselves from the general work, without the consent of the yearly conference, which was made before in the case of the elders, and which has been spoken to in the notes on the former section.

SEHEMU YA XXII. Kuhusu Ubatizo.SECTION XXII. Of Baptism.

1. Kila mtu mzima, na wazazi wa kila mtoto atakayebatizwa, wawe na uchaguzi wa kuzamishwa, kunyunyizwa, au kumwagiwa.1. Let every adult person, and the parents of every child, to be baptized, have the choice either of immersion, sprinkling, or pouring.

2. Hatutapokea zawadi kwa sababu yoyote ile kwa kutoa ubatizo, au kwa kuzika wafu.2. We will on no account whatever receive a present for administering baptism, or for burying of the dead.

MAELEZO.NOTES.

1. Kuhusu sakramenti ya ubatizo, ni lazima tumrejelee msomaji marejeo yetu ya Maandiko juu ya hati ya 16 na ya 17 za dini. Tunahitaji tu kuona hapa kwamba tunajua kwamba kunyunyiza, kumwaga, na kuzamisha kumefanywa na makanisa tofauti, katika kila moja ambalo injili safi ilihubiriwa, na uzima wa Mungu ulipatikana, kwa kiasi kikubwa au kidogo; na kwamba njia hizi zote, kwa kiasi kikubwa au kidogo, zinakubalika kwa Mungu zinapotolewa kwa unyofu. Wakati huo huo, tunajua vizuri kwamba mengi yanaweza kusemwa kwa kupendelea kunyunyiza kama kuzamisha kutokana na habari tuliyopewa na Maandiko kuhusu ubatizo wa Yohana mwenyewe: na makanisa ya kwanza kwa jumla, tunaamini, yalipendelea zoea la kunyunyiza. Hata hivyo, tungependa kuikaribisha akili nyororo, na katika mambo yasiyo ya msingi kushuka kadiri tuwezavyo kwa dhamiri kuelekea hisia na mawazo ya wote. Rum. 14:1–5. “Mtu aliye dhaifu katika imani mkaribisheni, lakini si kwa kuhukumu mawazo yake. Mtu mmoja ana imani ya kula vyote; naye aliye dhaifu hula mboga. Mwenye kula asimdharau asiyekula; wala asiyekula asimhukumu mwenye kula; kwa kuwa Mungu amemkubali. Mtu mmoja hudhani ya kuwa siku moja ni bora kuliko nyingine; mwingine hudhani siku zote ni sawa. Kila mtu na afikiri kwa utimilifu katika nia yake mwenyewe.” Rum. 15:2, 3. “Kila mmoja wetu na ampendeze jirani yake katika mema, ili kumjenga; kwa maana hata Kristo hakujipendeza mwenyewe.” 1 Kor. 9:22, 23. “Kwa walio dhaifu nalikuwa kama dhaifu, ili niwapate walio dhaifu: nimekuwa kila kitu kwa watu wote, ili kwa njia zote niwaokoe baadhi. Nami nafanya haya yote kwa ajili ya Injili, ili nishiriki baraka zake pamoja nanyi.” 10:33. “Kama mimi pia nawapendeza watu wote katika kila jambo, nisitafute faida yangu mimi, bali ya wengi, wapate kuokoka.”1. In respect to the sacrament of baptism, we must refer our reader to our scripture references on the 16th and 17th articles of religion. We need only observe here, that we are conscious that sprinkling, pouring, and immersing have been practised by different churches, in each of which the pure gospel was preached, and the life of God, more or less, experienced; and that all these modes are, more or less, acceptable to God, when administered with sincerity. At the same time, we know well, that as much may be said in favour of sprinkling as of immersion from the account given us in Scripture of the baptism of John himself: and the primitive churches in general, we believe, favoured the practice of sprinkling. However, we would meet the tender mind, and in matters unessential condescend as far as we conscientiously can, to the feelings and sentiments of all. Rom. xiv. 1–5. “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth: for God hath received him. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” Rom. xv. 2, 3. “Let every one of us please his neighbour for his good to edification: for even Christ pleased not himself.” 1 Cor. ix. 22, 23. “To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel’s sake, that I might be partaker thereof with you.” x. 33. “Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.”

2. Kama tulivyoona hapo awali, lengo letu ni kuokoa roho, wala si kujitajirisha: kwa hiyo Bw. Wesley na mkutano mkuu waliweka utaratibu wetu wote mbali iwezekanavyo na ule wa huduma ya faida. Tumeazimia kutouza maagizo ya Mungu: katika hili hakuna mtu atakayebatilisha kujisifu kwetu. Mt. 10:8. “Mmepata bure,” asema Bwana wetu, “toeni bure.” 1 Kor. 9:11–18. “Ikiwa sisi tumewapandia ninyi mambo ya kiroho, je! Ni neno kubwa tukivuna mambo yenu ya mwilini? Ikiwa wengine wanashiriki mamlaka hayo juu yenu, je! Sisi hatuna zaidi? Walakini hatukutumia mamlaka hayo; bali tunavumilia yote, tusije tukawa kizuizi kwa Injili ya Kristo. Mimi sikutumia lo lote katika mambo haya; wala sikuandika haya ili iwe hivyo kwangu: maana ni afadhali nife kuliko mtu ye yote kubatilisha kujisifu kwangu. Basi, thawabu yangu ni nini? Ni hii, kwamba, nihubiripo Injili, niifanye Injili ya Kristo bila gharama, nisitumie vibaya mamlaka yangu katika Injili.” 2 Kor. 11:7. “Je! Nilifanya dhambi kwa kujinyenyekeza, ili ninyi mpate kuinuliwa, kwa kuwa nimewahubiria Injili ya Mungu bure?” 1 Pet. 5:2. “Lichungeni kundi la Mungu lililo kati yenu, si kwa kulazimishwa, bali kwa hiari, wala si kwa kutaka faida ya aibu, bali kwa moyo wa kupenda.” 3 Yoh. 7. “Kwa kuwa kwa ajili ya Jina walitoka, wasipokee kitu kwa watu wa Mataifa.”2. As we have before observed, our aim is to save souls, and not to enrich ourselves: therefore Mr. Wesley and the general conference placed our whole economy as far distant as possible from that of a lucrative ministry. We are determined not to sell the ordinances of God: in this no man shall make our glorying void. Matt. x. 8. “Freely ye have received,” says our Lord, “freely give.” 1 Cor. ix. 11–18. “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. I have used none of these things; neither have I written these things that it should be so done unto me: for it were better for me to die than that any man should make my glorying void. What is my reward then? Verily, that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.” 2 Cor. xi. 7. “Have I committed an offence, in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?” 1 Pet. v. 2. “Feed the flock of God which is among you, not for filthy lucre, but of a ready mind.” 3 John 7. “For his name’s sake they went forth, taking nothing of the gentiles.”

SEHEMU YA XXIII. Kuhusu Meza ya Bwana.SECTION XXIII. Of the Lord’s Supper.

Swali. Je! Kuna maelekezo yoyote ya kutolewa kuhusu kutoa Meza ya Bwana?Quest. Are there any directions to be given concerning the administration of the Lord’s supper?

Jibu. 1. Wale walio na wasiwasi kuhusu kuipokea kwa kupiga magoti waruhusiwe kuipokea wakisimama au wakiketi.Answ. 1. Let those who have scruples concerning the receiving of it kneeling, be permitted to receive it either standing or sitting.

2. Hakuna mtu asiye mshiriki wa jumuiya yetu atakayekubaliwa kwenye ushirika bila uchunguzi, na ishara fulani itolewayo na mzee au shemasi.2. Let no person that is not a member of our society, be admitted to the communion without examination, and some token given by an elder or deacon.

3. Hakuna mtu atakayekubaliwa kwenye Meza ya Bwana kati yetu, aliye na hatia ya zoea lolote ambalo kwalo tungemfukuza mshiriki wa jumuiya yetu.3. No person shall be admitted to the Lord’s supper among us, who is guilty of any practice for which we would exclude a member of our society.

MAELEZO.NOTES.

Wasomaji wetu lazima warejelewe kwa marejeo ya Maandiko katika hati za dini za 16, 18, na 19, na uchunguzi wetu juu ya sehemu iliyotangulia. [haisomeki] kuhusu mkao wa wale washirikio, tunapendelea ule wa unyenyekevu zaidi, Mwokozi wetu aliweza kuruhusu lolote alipoanzisha agizo hilo takatifu. Zaidi ya hayo, kwa kuwa daima tunapokea vitu hivyo kwa sala, kwa sababu hiyo pia tunapendelea mkao wa kupiga magoti. Ni lazima pia tuone kwamba wazee wetu wawe waangalifu sana jinsi wanavyowakubali kwenye ushirika watu wasio katika jumuiya yetu. Ingekuwa madhara makubwa sana kwa ndugu zetu kama tungeruhusu yeyote ashiriki Meza ya Bwana pamoja nao, ambaye hatungemkubali kwa urahisi katika jumuiya yetu akituomba. Wale tunaowahukumu kuwa hawafai kushiriki njia zetu za neema zenye faida na busara, bila shaka tungewadhani kuwa hawafai kushiriki agizo ambalo lilianzishwa wazi na Kristo mwenyewe.Our readers must here be referred to the scripture-references in the 16th, 18th, and 19th articles of religion, and our observations on the preceding section. [illegible] about the posture of the communicants, we prefer the most humble, whatever our Saviour might have permitted when he instituted the sacred ordinance. Besides, as we always receive the elements in prayer, we for that reason also prefer the kneeling posture. We must also observe, that our elders should be very cautious how they admit to the communion persons who are not in our society. It would be highly injurious to our brethren if we suffered any to partake of the Lord’s supper with them, whom we would not readily admit into our society on application made to us. Those whom we judge unfit to partake of our profitable, prudential means of grace, we should most certainly think improper to be partakers of an ordinance which has been expressly instituted by Christ himself.

1 Kor. 5:11. “Lakini sasa naliwaandikia msishirikiane naye, ikiwa mtu aitwaye ndugu ni mwasherati, au mwenye choyo, au mwenye kuabudu sanamu, au mtukanaji, au mlevi, au mnyang’anyi; msile hata chakula pamoja na mtu wa namna hiyo.” 2 The. 3:6–15. “Basi twawaagiza, ndugu, kwa jina la Bwana wetu Yesu Kristo, mjiepushe na ndugu ye yote anayeenenda bila taratibu, wala si kwa mafundisho mliyopokea kwetu. Kwa maana ninyi wenyewe mwajua jinsi iwapasavyo kutuiga; kwa kuwa hatukuenda bila taratibu kwenu. Maana tunasikia kwamba wako baadhi yenu wanaoenenda bila taratibu, hawafanyi kazi kabisa, bali wanajishughulisha na mambo yasiyowahusu. Basi watu kama hao twawaagiza na kuwaonya katika Bwana Yesu Kristo, wafanye kazi kwa utulivu, wale chakula chao wenyewe. Na mtu ye yote asipolitii neno letu katika waraka huu, mtambueni mtu huyo, msishirikiane naye, apate kuona haya. Wala msimhesabu kama adui, bali mwonyeni kama ndugu.” 1 Tim. 4:8. “Mazoezi ya mwili yafaa kwa kidogo: bali utauwa wafaa kwa mambo yote, kwa kuwa unayo ahadi ya uzima wa sasa na ule ujao.”1 Cor. v. 11. “Now I have written unto you not to keep company if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no, not to eat.” 2 Thess. iii. 6–15. “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” 1 Tim. iv. 8. “Bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.”

SEHEMU YA XXIV. Kuhusu Ibada ya Hadharani.SECTION XXIV. Of Public Worship.

Swali. Ni maelekezo gani yatakayotolewa kwa kuanzisha umoja wa ibada ya hadharani kati yetu, siku ya Bwana?Quest. What directions shall be given for the establishment of uniformity in public worship amongst us, on the Lord’s-day?

Jibu. 1. Ibada ya asubuhi iwe na uimbaji, maombi, kusoma sura moja kutoka Agano la Kale, na nyingine kutoka Agano Jipya, na kuhubiri.Answ. 1. Let the morning-service consist of singing, prayer, the reading of a chapter out of the Old Testament, and another out of the New, and preaching.

2. Ibada ya alasiri iwe na uimbaji, maombi, kusoma sura moja kutoka biblia, na kuhubiri.2. Let the afternoon-service consist of singing, prayer, the reading of one chapter out of the bible, and preaching.

3. Ibada ya jioni iwe na uimbaji, maombi, na kuhubiri.3. Let the evening-service consist of singing, prayer, and preaching.

4. Lakini siku za kutoa Meza ya Bwana, sura mbili za ibada ya asubuhi zaweza kuachwa.4. But on the days of administering the Lord’s supper, the two chapters in the morning-service may be omitted.

5. Jumuiya ikutane, popote inapowezekana, siku ya sabato.5. Let the society be met, wherever it is practicable, on the sabbath-day.

MAELEZO.NOTES.

Sehemu hii haihitaji zaidi ya Maandiko machache yaliyo wazi ya maandiko matakatifu kuithibitisha kwa watu wote wa Kikristo. Kanisa letu linasisitiza kusoma Maandiko kusanyikoni, na linatoa maelekezo ipasavyo. Hili ni la umuhimu mkubwa kabisa, nasi tunaamini litazingatiwa kwa utakatifu mkubwa na wahudumu wetu wote na wahubiri. Baraka ya pekee huandamana na kusoma kwa hadharani, vilevile kuhubiri, neno la Mungu kwa roho zinazosikiliza na kuamini. Na katika siku hizi za kutokuamini, hakuna kinachopaswa kuachwa ambacho kinaweza kuwaongoza watu kupenda biblia takatifu.This section needs little more than some pointed texts of sacred writ for its confirmation to all christian persons. Our church insists on the reading of the Scriptures in the congregation, and gives directions accordingly. This is of the utmost consequence, and we trust will be most sacredly observed by all our ministers and preachers. A peculiar blessing accompanies the public reading as well as preaching the word of God to attentive, believing souls. And in these days of infidelity, nothing should be omitted, which may lead the people to the love of the holy bible.

Kukutana kwa jumuiya pia, popote inapowezekana, ni jambo la uzito mkubwa. Yako mada mbalimbali nzito, zinazofaa hasa jumuiya za kidini, ambazo haziwezi kupanuliwa vizuri kwa kusanyiko mchanganyiko. Umoja wa kidugu na ushirika, nidhamu ya Kikristo katika matawi yake yote, na mambo mengine mbalimbali yanaweza kupanuliwa na kusisitizwa kwa ufaao na mafanikio makubwa katika nyakati kama hizo. Katika nyakati hizi pia tunaweza kuingia kwa undani zaidi katika sehemu mbalimbali za wajibu wa kila mmoja kwa mwenzake, kuliko tunavyoweza kwa roho zisizoamshwa, ambao maisha yao yote ni dhambi, na ambao kwa bora ni “kama makaburi yaliyopakwa chokaa, yanayoonekana mazuri kwa nje, lakini ndani yamejaa mifupa ya wafu, na kila uchafu.”The meeting of the society also, wherever practicable, is of considerable moment. There are various weighty subjects, peculiarly suitable to religious societies, which cannot be so well enlarged upon to a mixed congregation. Brotherly union and fellowship, christian discipline in all its branches, and various other particulars may be enlarged upon and enforced with great propriety and success on such occasions. At these times also we may enter more minutely into the different parts of the relative duties, than we can to unawakened souls, whose whole life is sin, and who are at the best only “like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”

(1) Kut. 20:24. Po pote nitakapoliweka jina langu, nitakuja kwako, na kukubariki. Isa. 60:13. Nami nitapatukuza mahali pa miguu yangu. Mal. 1:11. Kwa maana tangu maawio ya jua hata machweo yake jina langu litakuwa kuu katika Mataifa; na po pote pale watasongeza uvumba kwa jina langu, na sadaka safi. Zab. 22:25. Sifa yangu itakuwa kwako katika kusanyiko kubwa: nitazitimiza nadhiri zangu mbele yao wamchao. 35:18. Nitakushukuru katika kusanyiko kubwa: nitakusifu kati ya watu wengi. 40:9. Nimehubiri habari za haki katika kusanyiko kubwa. 68:26. Mhimidini Mungu katika makutano, naam, Bwana, ninyi mlio wa chemchemi ya Israeli. Mt. 18:20. Wawili au watatu wakiwa wamekusanyika kwa jina langu, mimi nipo papo hapo katikati yao. Luka 4:16, 17. Akaja Nazareti, alikolelewa [Kristo]: na, KAMA ALIVYOKUWA DESTURI YAKE, akaingia katika sinagogi siku ya sabato, akasimama ILI KUSOMA. Akapewa chuo cha nabii Isaya. Mdo. 13:14–16. Walipoondoka Perge, wakafika Antiokia ya Pisidia, wakaingia katika sinagogi siku ya sabato, wakaketi. Baada ya kusomwa torati na manabii, wakuu wa sinagogi wakawatuma wakisema, Ndugu zetu, ikiwa mna neno la kuwafaa watu la kuhimiza, nenezeni. Paulo akasimama, n.k. Aya ya 27. Hawakumjua, wala sauti za manabii zisomwazo kila sabato. 1 Kor. 11:20. Basi mkutanapo pamoja — mahali pamoja, n.k. Tazama pia sura ya 14 kuhusu sala ya hadharani, shukrani, na unabii au kuhubiri. Kol. 4:16. Waraka huu utakaposomwa kwenu, fanyeni usomwe na katika kanisa la Walaodikia. 1 The. 5:27. Nawaapisha kwa Bwana, waraka huu usomwe kwa ndugu wote watakatifu. Ufu. 1:3. Heri asomaye, nao wanaosikia maneno ya unabii huu, na kuyashika yaliyoandikwa humo.(1) Exod. xx. 24. In all places where I record my name, I will come unto thee, and I will bless thee. Isai. lx. 13. And I will make the place of my feet glorious. Mal. i. 11. For from the rising of the sun, even unto the going down of the sun, my name shall be great among the gentiles; and in every place incense shall be offered unto my name, and a pure offering. Psalm xxii. 25. My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. xxxv. 18. I will give thee thanks in the great congregation: I will praise thee among much people. xl. 9. I have preached righteousness in the great congregation. lxviii. 26. Bless ye God in the congregations, even the Lord, from the fountain of Israel. Matt. xviii. 20. Where two or three are gathered together in my name, there am I in the midst of them. Luke iv. 16, 17. He [Christ] came to Nazareth, where he had been brought up: and, AS HIS CUSTOM WAS, he went into the synagogue on the sabbath-day, and stood up FOR TO READ. And there was delivered unto him the book of the prophet Esaias. Acts xiii. 14–16. When they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath-day, and sat down. And, after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, &c. Ver. 27. They knew him not, nor yet the voices of the prophets which are read every sabbath-day. 1 Cor. xi. 20. When ye come together — into one place, &c. See also the 14th chapter on public prayer, thanksgiving, and prophecy or preaching. Col. iv. 16. When this epistle is read among you, cause that it be read also in the church of the Laodiceans. 1 Thess. v. 27. I charge you, by the Lord, that this epistle be read unto all the holy brethren, Rev. i. 3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.

(2) Mdo. 11:26. Ikawa mwaka mzima walikusanyika pamoja na kanisa, n.k. 14:27. Walipofika, wakakusanya kanisa, n.k.(2) Acts xi. 26. It came to pass, that a whole year they assembled themselves with the church, &c. xiv. 27. When they were come, and had gathered the church together, &c.

SEHEMU YA XXV. Kuhusu Roho na Kweli ya Kuimba.SECTION XXV. Of the Spirit and Truth of Singing.

Swali. Tutajilindaje dhidi ya urasmi katika kuimba?Quest. How shall we guard against formality in singing?

Jibu. 1. Kwa kuchagua nyimbo zinazofaa kusanyiko.Answ. 1. By choosing such hymns as are proper for the congregation.

2. Kwa kutoimba mengi kwa mara moja; mara chache zaidi ya beti tano au sita.2. By not singing too much at once; seldom more than five or six verses.

3. Kwa kulinganisha wimbo na maneno.3. By suiting the tune to the words.

4. Kwa kusimama mara kwa mara, na kuwauliza watu, “Sasa! Mnajua mliyosema mwisho? Je! Mlisema zaidi ya mlichohisi?”4. By often stopping short, and asking the people, “Now! Do you know what you said last? Did you speak no more than you felt?”

5. Msiwaruhusu watu waimbe polepole mno. Hii kwa asili huelekea urasmi; na huletwa na wale walio na sauti zenye nguvu sana au dhaifu sana.5. Do not suffer the people to sing too slow. This naturally tends to formality; and is brought in by those who have either very strong or very weak voices.

6. Katika kila jumuiya kubwa wajifunze kuimba; na wajifunze daima nyimbo zetu kwanza.6. In every large society let them learn to sing; and let them always learn our tunes first.

7. Wanawake waimbe sehemu zao daima peke yao. Mwanamume yeyote asiimbe pamoja nao, isipokuwa anaelewa noti, na anaimba besi kama ilivyotungwa katika kitabu cha nyimbo.7. Let the women constantly sing their parts alone. Let no man sing with them, unless he understands the notes, and sings the bass as it is composed in the tune-book.

8. Msiingize wimbo mpya hadi wawe wamekamilika katika ule wa zamani.8. Introduce no new tune till they are perfect in the old.

9. Pendekezeni kitabu chetu cha nyimbo. Na kama huwezi kuimba mwenyewe, chagua mtu mmoja au wawili katika kila mahali wa kuongoza wimbo.9. Recommend our tune-book. And if you cannot sing yourself, choose a person or two at each place to pitch the tune for you.

10. Muhimizeni kila mtu katika kusanyiko aimbe, si mmoja tu katika kumi.10. Exhort every person in the congregation to sing, not one in ten only.

11. Msiimbe nyimbo za kutunga wenyewe.11. Sing no hymns of your own composing.

12. Mhubiri akiwapo, yeye peke yake atoe maneno.12. If a preacher be present, let him alone give out the words.

13. Waimbaji wanapotaka kulifundisha kusanyiko wimbo, ni lazima waimbe tenori tu.13. When the singers would teach a tune to the congregation, they must sing only the tenor.

14. Wahubiri wanaombwa wasishawishi uimbaji wa nyimbo za fyugi (fuge-tunes) katika makusanyiko yetu.14. The preachers are desired not to encourage the singing of fuge-tunes in our congregations.

15. Wapendekezwe watu wetu wasihudhurie shule za uimbaji ambazo haziko chini ya uongozi wetu.15. Let it be recommended to our people, not to attend the singing-schools which are not under our direction.

N. B. Hatudhani kwamba nyimbo za fyugi ni dhambi, au hazifai kutumiwa katika makundi ya faragha: lakini hatukubali kuzitumia katika makusanyiko yetu ya hadharani, kwa sababu kuimba kwa hadharani ni sehemu ya ibada ya kimungu ambayo kusanyiko lote lapaswa kuunganika ndani yake.N. B. We do not think that fuge-tunes are sinful, or improper to be used in private companies: but we do not approve of their being used in our public congregations, because public singing is a part of divine worship in which all the congregation ought to join.

MAELEZO.NOTES.

Kuimba zaburi na nyimbo na nyimbo za rohoni katika kusanyiko, kumekubaliwa na makanisa yote ya Mungu katika vizazi vyote (jumuiya moja ya kisasa ikitengwa) kuwa sehemu ya ibada ya kimungu; na, kwa asili yake, wazi kwamba inalihusu kusanyiko lote. Ingekuwa si ya kupendeza kwa mhudumu peke yake kuimba: lakini kama huu ni wajibu wa mshiriki mmoja wa kusanyiko, lazima uwe wajibu wa wote wenye sauti za kuimba; na ni wachache sana ambao hawawezi kuungana katika sehemu ya tenori, kasoro zote za sauti zao zikimezwa katika sauti ya jumla. Mambo machache yanaweza kuwa ya kupendeza zaidi kwa Bwana kuliko kusanyiko, kwa moyo mmoja na sauti moja, likisifu jina lake takatifu. Kwa kweli, inaogopwa kwamba mara chache sana kuna kusanyiko kubwa ambalo kila mtu ni mnyofu. Hata hivyo, wote wanaotamani baraka kwa unyofu wanapaswa kujitahidi kujiunga katika kwaya ya jumla—tunamaanisha, katika kila sehemu ya wimbo. Ikiwa sehemu moja yake iko juu ya uzoefu wa mwimbaji, anapaswa kuongeza sala ya moyoni, kwamba Bwana ampe neema anayohitaji; kwa kuwa Bwana husikiliza kusikia moyo unasema nini, na huhesabu yote kuwa si kitu, moyo ukiwa kimya. Tena, uzoefu wake unapopanda juu ya wimbo, sala yake ya siri inapaswa kuwa kwa niaba ya sehemu ile ya kusanyiko inayoifaa: lakini katika nyimbo zinazofaa za sifa anaweza kuvua hifadhi zote, kwa kuwa sote tuna deni lisilo na kipimo kwa Mungu wetu mwema. Kutokana na maoni haya hakika tunapaswa kutambua ulazima wa kujiwekea mipaka kwa nyimbo rahisi, kwa kuwa nyimbo za fyugi zina mwelekeo usioepukika wa kuifungia kwa wachache sehemu hii ya ibada ya kimungu inayolihusu kusanyiko lote. Na wale, tunadhani, wametoa maoni machache juu ya ibada ya hadharani, ambao hawajaona, kwa upande mmoja, jinsi nyimbo za fyugi kwa asili zinavyojaza majivuno wale wanaozifanya vizuri; na kwa upande mwingine, jinsi zinavyoua ibada, na kwa bora kuamsha kustaajabia waimbaji, wala si Kristo.The singing of psalms and hymns and spiritual songs in the congregation, has been allowed by all the churches of God in all ages (one modern society excepted) to be a part of divine worship; and, from its very nature it evidently belongs to the whole congregation. It would be unseemly for the minister alone to sing: but if this be the duty of one member of the congregation, it must be the duty of all who have voices for singing; and there are very few who may not join in the tenor-part, all the defect of their voices being swallowed up in the general sound. Few things can be more pleasing to the Lord, than a congregation, with one heart and one voice, praising his holy name. It is indeed to be feared, that there is seldom a large congregation, where every individual is sincere. However, all who do in sincerity desire a blessing, should strive to join in the general chorus—we mean, in every part of the hymn. If one part of it be above the experience of the singer, he should adjoin a mental prayer, that the Lord may give him the grace he needs; for the Lord listens to hear what the heart speaks, and takes all as nothing, if the heart be silent. Again, when his experience rises above the hymn, his secret prayer should be in behalf of that part of the congregation which it suits: but in the proper hymns of praise he may throw off all reserve, for we are all infinitely indebted to our good God. From these remarks we surely must be sensible of the necessity of confining ourselves to simple tunes, as the fuge-tunes have an unavoidable tendency to confine to a few this part of divine worship, which belongs to the whole. And those, we think, have made few remarks on public worship, who have not observed, on the one hand, how naturally the fuge-tunes puff up with vanity those who excel in them; and on the other hand, how it deadens devotion, and only at the best raises an admiration of the singers, and not of Christ.

Pendekezo linapotolewa katika sehemu hii kwa mhubiri wakati mwingine kusimama na kulisemesha kusanyiko wakati wa kuimba, kiini tu cha atakachosema kimetajwa humo. Haikusudiwi kwamba aseme ghafla katika nyakati kama hizo, bali kwa upole na heshima inayofaa juu ya ulazima wa kuimba na wa kutimiza kila tendo la ibada kutoka moyoni.When it is recommended in this section to the preacher sometimes to stop and address the people in the course of singing, the substance only of what he should say is mentioned there. It is not intended, that he should speak abruptly on such occasions, but with softness and due respect on the necessity of singing and of performing every act of devotion from the heart.

1 Nya. 16:7–9. Siku ile Daudi alitoa kwanza zaburi hii, ili kumshukuru Bwana, mkononi mwa Asafu na ndugu zake. Mshukuruni Bwana, liitieni jina lake, yajulisheni mataifa matendo yake. Mwimbieni, mwimbieni zaburi, yasimulieni matendo yake yote ya ajabu. Zab. 95:1, 2. Njoni, tumwimbie Bwana; tumshangilie mwamba wa wokovu wetu. Tuje mbele zake kwa shukrani; tumshangilie kwa zaburi. 96:1. Mwimbieni Bwana wimbo mpya: mwimbieni Bwana, nchi yote. 104:33. Nitamwimbia Bwana maadamu ni hai; nitamwimbia Mungu wangu zaburi maadamu ni mzima. Zab. 138:1. Nitakushukuru kwa moyo wangu wote; mbele ya miungu nitakuimbia zaburi. Mt. 26:30. Walipokwisha kuimba wimbo [Kristo na wanafunzi wake], wakatoka kwenda mlima wa Mizeituni. Tazama pia Marko 14:26. 1 Kor. 14:15. Nitaimba kwa roho, nitaimba kwa akili pia.1 Chron. xvi. 7–9. On that day David delivered first this psalm, to thank the Lord, into the hand of Asaph and his brethren. Give thanks unto the Lord, call upon his name, make known his deeds among the people. Sing unto him, sing psalms unto him, talk ye of all his wondrous works. Psalm xcv. 1, 2. O come, let us sing unto the Lord; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. xcvi. 1. O sing unto the Lord a new song: sing unto the Lord all the earth. civ. 33. I will sing unto the Lord as long as I live; I will sing praise unto my God while I have my being. Psalm cxxxviii. 1. I will praise thee with my whole heart; before the gods will I sing praise unto thee. Matt. xxvi. 30. When they [Christ and his disciples] had sung an hymn, they went out into the mount of Olives. See also Mark xiv. 26. 1 Cor. xiv. 15. I will sing with the Spirit, and I will sing with the understanding also.

Efe. 5:18, 19. Mjazwe Roho; mkisemezana kwa zaburi na nyimbo na nyimbo za rohoni, mkiimba na kumshangilia Bwana mioyoni mwenu. Kol. 3:16. Neno la Kristo likae ndani yenu kwa wingi katika hekima yote; mkifundishana na kuonyana kwa zaburi na nyimbo na nyimbo za rohoni, mkimwimbia Mungu kwa neema mioyoni mwenu. Yak. 5:13. Kuna mtu miongoni mwenu aliye na taabu? Na aombe. Mwenye furaha [moyo wa kufurahi]? Na aimbe zaburi.Eph. v. 18, 19. Be filled with the Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord. Col. iii. 16. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms, and hymns and spiritual songs, singing with grace in your hearts, to the Lord. Jam. v. 13. Is any among you afflicted? let him pray. Is any merry [joyful]? let him sing psalms.