School of Jesus Disciples REV 2:7

School of Jesus Disciples     REV 2:7

743 S. Grandview St. L.A. CA. 90057            Tel. (213)928-2932  Pastor P.K.

Every Sunday 3:30 pm            JD-class      Email: peterkim123@sbcglobal.net

Seeking to make disciples who make disciples.


“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”    But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.                                       II Tim 4:5

Devotional to JDs,   ( PART- I )

GLORIFYING GOD IN SICKNESS, AND CALLED TO DIE IN THE LORD. ( I )

병고와 죽음앞에 하나님께 영광드림(I)

-               Excerpted from “The Practice of Piety” - Directing a Christian How to Walk, that He May Please God.

by Lewis Bayly, D.D. (1565-1631), Puritan Pastor

"Godliness is profitable unto all things, having promise

of the life that now is, and of that which is to come."

1 Timothy 4:8

Soli Deo Gloria

.. .for instruction in righteousness...

  

As soon as thou perceivest thyself to be visited with any sickness,

meditate with thyself:

  

1.    That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities, are afflicted."

  

As, therefore, Solomon advises a man to carry himself towards an earthly prince, "if the Spirit of Him that ruleth rise up against thee leave not thy place, for gentleness pacifieth great sins;" so counsel I thee to deal with the Prince of princes; if the Spirit of Him that ruleth heaven and earth rise up against thee, let not thy heart despair; for repentance pacifieth great sins. And "whosoever returneth in his affliction to the Lord God of Israel, and seeks him, he will be found of him." (2 Chron. xv. 4.) 참된 회개는 죄로부터 용서 함을 받는다.

  

2. Shut to thy chamber door (Matt. vi. 6;) examine thy own heart upon thy bed (Psal. iv. 4;) search and try thy ways (Lam. iii. 40;) search as diligently for thy capital sin as Joshua did for Achan, till thou findest it (Josh. vii. 16, &c.) For albeit God, when he beginneth to chasten his children, hath respect to all their sins, yet when his anger is incensed, he chiefly taketh occasion to chasten, and enter with them into judgment for some one grievous sin, in which they have lived without repentance.

  

3.    When thou hast thus considered all thy sins, put thyself before the judgment-seat of God, as a felon or murderer standing at the bar of an earthly judge; and with grief and sorrow of heart confess to God all thy known sins, especially thy capital offences, wherewith God is chiefly displeased. Lay them open, with all the circumstances of the time, place, and manner how they were committed, as may most serve to aggravate the heinousness of thy sins, and to shew the contrition of thy heart for the same.

  

Lift up thy hand, and acknowledge thyself before the righteous Judge of heaven and earth, guilty of eternal death and damnation for those thy heinous sins and transgressions. And having thus accused and judged thyself, cast down thyself before the footstool of his throne of grace (Heb. iv. 16), assuring thyself, that whatsoever the kings of Israel be, yet the God of Israel is a merciful God (1 Kings xx. 31;) and cry unto him, from a penitent and faithful heart, for mercy and forgiveness, as eagerly and earnestly as ever thou knewest a malefactor, being to receive his sentence, cry unto the judge for favour and pardon; vowing amendment of life, and, by the assistance of his grace, never to commit the like sin any more. All which thou mayest do in these or the like words:--

  

  

A Prayer when one begins to be sick.

  

O most righteous Judge, yet in Jesus Christ my gracious Father! I,

wretched sinner, do here return unto thee, though driven with pain and

   sickness, like the prodigal child with want and hunger. I acknowledge

   that this sickness and pain comes not by blind chance or fortune, but

   by thy divine providence and special appointment.

  

It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath thou rememberest mercy (Hab. iii. 2), when I consider how many and how heinous are my sins, and how few and easy are thy corrections. Thou, mightest have stricken me with some fearful and

   sudden death, whereby I should not have had either time or space to

   have called upon thee for grace and mercy; and so should have perished

   in my sins, and have been for ever condemned in hell.

  

But thou, O Lord, visitest me with such a fatherly chastisement, as

thou usest to visit thy dearest children whom thou best lovedst; giving

me, by this sickness, both warning and time to repent, and to sue unto

thee for grace and pardon. I take not, therefore, O Lord, this thy

visitation as any sign of thy wrath or hatred, but as an assured pledge

and token of thy favour and loving-kindness, whereby thou dost with thy

temporal judgments draw me to judge myself, and to repent of my wicked life, that I should not be condemned with the godless and unrepentant world.

  

For thy holy word assures me, that "whom thou lovest, thou thus

chastenest; and that thou scourgest every son that thou receivest."

  

That if I endure thy chastening, thou offerest thyself unto me as unto

a son; and that all that continue in sin, and yet escape without

correction, whereof all thy children are partakers, are bastards and not sons; and that thou chastenest me for my profit, that I may be a partaker of thy holiness. O Lord, how full of goodness is thy nature, that hast dealt with me so graciously in the time of my health and

prosperity; and now, being provoked by my sins and unthankfulness, hast

such fatherly and profitable ends in inflicting upon me this sickness

and correction! – Amen!!

  

I confess, Lord, that thou dost justly afflict my body with sickness,

for my soul was sick before of a long prosperity, and surfeited with

ease, peace, plenty, and fulness of bread. And now, O Lord, I lament

and mourn for my sins; "I acknowledge my wickedness, and my iniquities

are always in my sight." Oh what a wretched sinner am I, void of all

goodness by nature, and full of evil by sinful custom! Oh what a world

of sin have I committed against thee, whilst thy long-sufferance

expected ray conversion, and thy blessings wooed me to repentance!

  

  

Yet, O my God, seeing it is thy property more to respect the goodness of thy own nature than the deserts of sinners, I beseech thee, O Father, for thy Son Jesus Christ's sake, and for the merits of that all-saving death which he hath voluntarily suffered for all who believe in him,

have mercy upon me, according to the multitude of thy mercies; turn thy

face away from my sins, and blot out all my iniquities: cast me not out

of thy presence, neither reward me according to my deserts:

  

for if thou dost reject me, who will receive me? Or who will succour me,

if thou dost forsake me? But thou, O Lord, art the helper of the helpless, and

in thee the fatherless findeth mercy (Hos. xiv. 3:) for though my sins

be exceeding great, yet thy mercy, O Lord, far exceedeth them all;

neither can I commit so many as thy grace can remit and pardon. Wash,

therefore, O Christ, my sins with the virtue of thy precious blood,

especially those sins which from a penitent heart I have confessed unto

thee; but chiefly, O Lord, forgive me.

  

And seeing that of thy love thou didst lay down thy life for my ransom, when I was thine enemy, O save now the price of thine own blood, when it shall cost thee but a smile upon me, or a gracious appearance in thy Father's sight in

my behalf. Reconcile me once again, O merciful Mediator, unto thy

Father; for though there be nothing in me that can please him, yet I

know that in thee, and for thy sake, he is well pleased with all whom

thou acceptest and lovest.

  

  

And if it be thy blessed will, remove this sickness from me, and restore to me my former health again, that I may live longer to set forth thy glory, and to be a comfort to my friends who depend upon me, and to procure to myself a more settled assurance of that heavenly inheritance which thou hast prepared for me. And then, Lord, thou shalt see how religiously and wisely I shall redeem the time, which heretofore I have so lewdly and profanely spent.

  

And to the end that I may the sooner and the easier be delivered from this pain and sickness, direct me, O Lord, I beseech thee, by thy divine providence, to such a physician and helper, as that, by thy blessing upon the means, I may recover my former health and welfare again.

  

And, good Lord, vouchsafe, that as thou hast sent this sickness, to me, so thou wouldst likewise be pleased to send thy Holy Spirit into my heart, whereby this present sickness may be sanctified unto me; that I may use it as thy school, wherein I may learn to know the greatness of my misery and the riches of thy mercy; that I may be so humbled at the one, that I despair not of the other; and that I may so renounce all confidence of help in myself, or in any other creature, that I may only put the whole rest of my salvation in thy all-sufficient merits.

  

And forasmuch as thou knowest, Lord, how weak a vessel I am, full of frailty and imperfections, and that by nature I am angry and forward under every cross and affliction, O Lord, who art the giver of all good gifts, arm me with patience to endure thy blessed will and pleasure, and of thy mercy lay no more upon me than I shall be able to endure and suffer.

  

Give me grace to behave myself in all patience, love, and meekness, unto those that shall come and visit me; that I may thankfully receive, and willingly embrace all good counsels and consolations from them; and that they may likewise see in me such a good example of patience, and hear from me such godly lessons of comfort as may be arguments of my Christian faith and profession, and instructions unto them how to behave themselves when it shall please thee to visit them with the like, affliction of sickness.

  

I know, O Lord, I have deserved to die; and I desire not longer to live, than to amend my wicked life, and in some better measure to set forth thy glory. Therefore, O Father, if it be thy blessed will, restore me to health again, and grant me a longer life. But if thou hast, according to thy eternal decree, appointed by this sickness to call for me out of this transitory life, I resign myself into thy hands, and holy pleasure; thy blessed will be done, whether it be by life or by death.

  

Only I beseech thee of thy mercy forgive me all my sins, and prepare my poor soul, that by a true faith and unfeigned repentance, she may be ready against the time that thou shalt call for her out of my sick and sinful body. O heavenly Father, who art the hearer of prayer, hear thou in heaven this my prayer, and in this extremity grant me these

requests, not for any worthiness that is in me, but for the merits of

thy beloved Son Jesus, my only Saviour and Mediator, for whose sake thou hast promised to hear us, and to grant whatsoever we shall ask of thee in his name. In his name, therefore, and in his words, I conclude this my imperfect supplication:--

  

"Our Father which art in heaven, hallowed be thy name," &c.

  

  

Having thus reconciled thyself to God in Christ,

  

Considering, therefore, the shortness of thine own life, and the uncertainty of the just dealing of others after thy death, in these unjust days, let me advise thee, whom God hath blessed with ability, and an intent to do good, to become in thy lifetime thine own administrator; make thine own hands thy executors, and thine own eyes thy overseers; cause thy lantern to give her light before thee, and not

behind thee; give God the glory, and thou shalt receive of him in due

time the reward which of his grace and mercy he hath promised to thy

good works (Gal. vi. 9; Matt. x. 42; xxv. 34, &c.; Mark. ix. 41; Luke

xiv. 14; xviii. 22; 1 Cor. xv. 58; Rev. xiv. 13.)

  

4. Having thus set thy house and soul in order--if the determined

number of thy days be not expired (Job xiv. 5)--God will either have

mercy upon thee, and say, Spare him, O killing malady, that he go not

down into the pit, for I have received a reconciliation (Job xxxiii.

24;) or else his fatherly providence will direct thee to such a

physician and to such means as, that by his blessing upon their

endeavours, thou shalt recover and be restored to thy former health again (2 Kings xx. 7; v. 7, 8, 10; John ix. 7;)

  

  

Beware -1 > but in anywise take heed that thou, nor none for thee, send to sorcerers, wizards, charmers, or enchanters for help: for this were to leave the God of Israel, and to go to Beelzebub, the god of Ekron, for help; as did wicked Ahaziah (2 Kings i. 2, 3), and to brake thy vow which thou hast made with the blessed Trinity in thy baptism; and be sure that God will never give a blessing by those means which he hath accursed (Lev. xx. 6; Deut. xviii. 10, &c.;) but if he permit Satan to cure thy body, fear lest it tend to the damnation of thy soul: thou art tried, beware! – 주의 하라!!

[신 13:3-신 13:3]

(3)너는 그 선지자나 꿈 꾸는 자의 말을 청종하지 말라 이는 너희 하나님 여호와께서 너희가 마음을 다하고 성품을 다하여 너희 하나님 여호와를 사랑하는 여부를 알려하사 너희를 시험하심이니라  

(3)Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul.  Deut. xiii. 3.

  

  

Beware – 2 > When thou hast sent for the physician, take heed that thou put not thy trust rather in the physician than in the Lord, as Asa. did; of whom it is said, that he sought not to the Lord in his disease, but to the physician (2 Chron. xvi. 12;) which is a kind of idolatry that will increase the Lord's anger, and make the physic received ineffectual.

  

Use, therefore, the physician as God's instrument, and physic as God's

means. And seeing it is not lawful without prayer to use ordinary food

(1 Tim. iv. 4), much less extraordinary physic, whose good effect depends upon the blessing of God, before thou takest thy physic pray, therefore, heartily unto God to bless it to thy use (Jer. viii. 22), in these or the like words:--

  

  

** Confess, contrite, and repent from those sins which most troubleth thy conscience.

  

  

  

A Prayer before taking of Medicine.

  

O Merciful Father, who art the Lord of health and of sickness, of life

and of death; who killest and makest alive; who bringest down to the

grave and raisest up again; I come unto thee, as to the only Physician,

who canst cure my soul from sin, and my body from sickness. I desire

neither life nor death, but refer myself to thy most holy will; for, though we must needs die, and being dead, our lives are as water spilt on the ground, which cannot be gathered up again, yet hath thy gracious providence (whilst life remaineth) appointed means which thou wilt have thy children to use; and (by the lawful use thereof) to expect thy blessing upon thy own means, to the curing of their sickness, and restitution of their health.

  

  

And now, O Lord, in this my necessity, I have, according to thy ordinance, sent for thy servant the physician, who hath prepared for me this medicine, which I receive as means sent from thy fatherly hand; I beseech thee, therefore, that as by thy blessing on a lump of dry figs, thou didst heal Hezekiah's sore, that

he recovered; and by seven times washing in the river of Jordan, didst

cleanse Naaman the Syrian of his leprosy; and didst restore tire man

that was blind from his birth, by anointing his eyes with clay and

spittle, and sending him to wash in the pool of Siloam;

  

and by touching he hand of Peter's wife's mother, didst cure her of her fever; and

didst restore the woman that touched the hem of thy garment: so it

would please thee of thy infinite goodness and mercy, to sanctify this

medicine to my use, and to give such a blessing unto it, that it may

(if it be thy will and pleasure) remove this my sickness and pain, and

restore me to health and strength again.

  

  

But if the number of those days which thou hast appointed for me to live in this vale of misery be at an end, and that thou hast sent this sickness as thy messenger to call me out of this mortal life, then, Lord, let thy blessed will be

done; for I submit my will to thy most holy pleasure. Only, I beseech

thee, increase my faith and patience, and let thy grace and mercy be

never wanting unto me;

  

but in the midst of all extremities, assist me with thy Holy Spirit, that I may willingly and cheerfully resign up my soul, the price of thy own blood, into thy most gracious hands and custody. Grant this, O Father, for Jesus Christ's sake; to whom, with thee, and the Holy Ghost, be all honour and glory, both now and evermore. Amen.

  

  

  

MEDITATIONS FOR THE SICK.

  

Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten.

  

1. That by afflictions God may not only correct our sins past, but also

work in us a deeper loathing of our natural corruptions, and so prevent

us from falling into many other sins, which otherwise we would commit;

like a good father, who suffers his tender babe to scorch his finger in

a candle, that he may the rather learn to beware of falling into a

greater fire:

  

so that the child of God may say with David, "It is good for me that I have been afflicted, that I may learn thy statutes; for before I was afflicted I went astray, but now I keep thy word." And indeed, saith St. Paul (1 Cor. xi. 32), "We are chastened of the Lord, because we should not be condemned with the world." With one Cross God maketh two cures--the chastisement of sins past, and the prevention of in to come. For though the eternal punishment of sin, as it proceeds from justice, is fully pardoned in the sacrifice of Christ, yet we are not, without serious judging ourselves, exempted from the temporal chastisement of sin; for this proceeds only from the love of God, for our good.

  

And this is the reason, that when Nathan told David, from the Lord, that his sins were forgiven, yet that the sword of chastisement should not depart from his house, and that his child should surely die. For God, like a skilful physician, seeing the soul to be poisoned with the settling of sin, and knowing that the reigning of the flesh will prove the ruin of the Spirit, ministereth the bitter pill of affliction, whereby the relics of sin are purged, and the soul more soundly cured; the flesh is subdued, and the spirit is sanctified. O the odiousness of sin, which causeth God to chasten so severely his children, whom otherwise he loveth so dearly!

  

  

2. God sendeth affliction to seal unto us our adoption, for "every child whom God loveth, he correcteth; and he is a bastard that is not corrected." (Heb. xii. 6, 7, 8.) Yea, it is a sure note, that where God seeth sin and smites not, there he detests and loves not; therefore it is said, that he suffered the wicked sons of Eli to continue in their sins, without correction, "because the Lord would slay them." On the

other side, there is no surer token of God's fatherly love and care, than to be corrected with some cross, as oft as we commit any sinful crime. Affliction, therefore, is a seal of adoption, no sign of reprobation;

  

for the purest corn is cleanest fanned, the finest gold is oftest tried, the sweetest grape is hardest pressed, and the truest Christian heaviest crossed.

  

  

3. God sends affliction to wean our hearts from too much loving this world and worldly vanities; and to cause us the more earnestly to desire and long for eternal life. As the children of Israel, had they

not been ill-entreated in Egypt, would never have been so willing to go

towards Canaan; so, were it not for the crosses and afflictions of this

life, God's children would not so heartily long for and willingly

desire the kingdom of heaven.

  

For we see many epicures that would be content to forego heaven, on condition that they might still enjoy their earthly pleasures; and, having never tasted the joys of a better, how loath are they to depart this life? whereas the Apostle that saw heaven's glory tells us, that there is no more comparison between the

joys of eternal life, and the pleasures of this world, than there is

between the filthiest dung and the pleasantest meat; or between the

most noisome dung-hill and the fairest bed-chamber (2 Cor. xii. 4;

Phil. iii. 8.)

  

As therefore a loving nurse puts wormwood or mustard on the breast, to make the child the rather to forsake it; so God mixes sometimes affliction with the pleasures and prosperity of this life, lest, like the children of this generation, they should forget God, and fall into too much love of this present evil world; and so by riches grow proud; by fame, insolent; by liberty, wanton; and spurn with their heel against the Lord, when they wax fat (Deut. xxxii. 15.)

  

For if God's children love the world so well, when, like a curst step-mother, she misuses and strikes us, how should we love this harlot, if she smiled upon us, and stroked us, as she does her own worldly brats? Thus doth God, like a wise and a loving father, embitter with crosses the pleasures of this life to his children, that, finding in this earthly state no true and permanent joys, they might sigh and long for eternal life, where firm and everlasting joys are only to be found.

  

[벧전 1:7-벧전 1:7]

(7)너희 믿음의 시련이 불로 연단하여도 없어질 금보다 더 귀하여 예수 그리스도의 나타나실 때에 칭찬과 영광과 존귀를 얻게 하려 함이라  

(7)That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:                     I Peter 1:7

  

(7) Para que la prueba de vuestra fe, mucho m~s preciosa que el oro, el cual perece, bien que sea probado con fuego, sea hallada en alabanza, gloria y honra, cuando Jesucristo fuera manifestado:

  

i{na to; dokivmion uJmw'n th'" pivstew" polu timiwvteron crusivou tou'

ajpollumevnou dia; puro;" de; dokimazomevnou euJreqh'/ eij" e[painon kai; timh;n

kai; dovxan ejn ajpokaluvyei !Ihsou' Cristou':

  

  

4. By affliction and sickness God exercises his children, and the graces which he bestows upon them. He refines and tries their faith, as the goldsmith doth his gold in the furnace, to make it shine more

glistering and bright (1 Pet. i. 7;) he stirreth us up to pray more diligently, and zealously, and proveth what patience we have learned all this while in his school.

  

The like experience he makes of our hope, love, and all the rest of our Christian virtues; which, without this trial, would rust, likeiron unexercised, or corrupt like standing waters, that either have no current, or else are not poured from vessel

to vessel; whose taste remaineth, and whose scent is not changed (Jer.

xlviii. 11.)

  

And rather than a man should keep still the scent of his corrupt nature to damnation, who would not wish to be changed from state to state, by crosses and sickness, to salvation? For as the camomile which is trodden groweth best, and smelleth most fragrant; and as the fish is sweetest that lives in the saltest waters: so those souls are most precious to Christ who are most exercised and afflicted with crosses.

  

  

5. God sends afflictions, to demonstrate to the world the trueness of his children's love and service. Every hypocrite will serve God whilst he prospereth and blesseth him, as the devil falsely accused Job to

have done: but who (save his loving child) will love and serve him in adversity, when God seemeth to be angry and displeased with him? yea, and cleave unto him most inseparably, when he seemeth with the greatest frown and disgrace to reject a man, and to cast him out of his favour;

  

yea, when he seemeth to wound and kill as an enemy: yet, then to say with Job, "Though thou, Lord, slay me, yet will I put my trust in thee." The loving and the serving of God, and trusting in his mercy in the time of our correction and misery, is the truest note of an unfeigned child and servant of the Lord.

  

  

6. Sanctified affliction is a singular help to further our true

conversion, and to drive us home by repentance to our heavenly Father.

"In their affliction," saith the Lord, "they will seek me diligently."

(Hos. v. 15.) Egypt's burdens made Israel cry unto God (Exod. iii. 7.)

David's troubles made him pray (Psal. lxxxvi. 7.) Hezekiah's sickness

made him weep (Isa. xxxviii. 2, 3;) and misery drove the prodigal child

to return and sue for his father's grace and mercy. Yea, we read of

many in the gospel, that by sicknesses and afflictions were driven to

come unto Christ, who, if they had had health and prosperity as others,

would have like others neglected or contemned their Saviour, and never

have sought unto him for his saving health and grace.

  

For as the ark of Noah, the higher it was tossed with the flood, the nearer it mounted towards heaven, so the sanctified soul, the more it is exercised with affliction, the nearer it is lifted towards God. O blessed is that cross that draweth a sinner to come upon the knees of his heart unto Christ, to confess his own misery, and to implore his endless mercy! O

blessed, ever blessed be that Christ, that never refuseth the sinner that cometh unto him, though weather-driven by affliction and misery!

  

  

7. Affliction worketh in us pity and compassion toward our fellow-brethren that be in distress and misery; whereby we learn to have a fellow-feeling of their calamities, and to condole their estate, as if we suffered with them (Heb. xiii. 3.) And for this cause Christ himself would suffer, and be tempted in all things like unto us (sin only excepted) that he might be a merciful High Priest, touched with the feeling of our infirmities (Heb. iv. 15; ii. 18; v. 8, 9.) For none can so heartily bemoan the misery of another, as he who first himself suffered the same affliction. Hereupon a sinner in misery may boldly

say to Christ.

  

  

Non ignare mali, miseris succurrito Christe.

  

Our frailty sith, O Christ, thou didst perceive,

Condole our state, who still in frailty cleave.

  

  

  

8. God uses our sicknesses and afflictions as means and examples both to manifest to others the faith and virtues which he hath bestowed upon us, as also to strengthen those who have not received so great a measure of faith as we; for there can be no greater encouragement to a

weak Christian, than to behold a true professor in the extremest

sickness of his body, supported with greater patience and consolation

in his soul.

  

And the comfortable and blessed departure of such a man

will arm him against the fear of death, and assure him that the hope of

the godly is a far more precious thing than that flesh and blood can

understand, or mortal eyes behold, in this vale of misery. And were it

not that we did see many of those whom we know to be the undoubted

children of God, to have endured such afflictions and calamities before

us, the greatness of the miseries and crosses which oft-times we

endure, would make us doubt whether we be the children of God or no.

And to this purpose St. James saith, "God made Job and the prophets an example of suffering adversity, and of long patience."

  

  

9. By afflictions God makes us conformable to the image of Christ his Son (Rom. viii. 18; 1 Pet. iv. 14), who being the captain of our salvation, was made perfect through sufferings (Heb. ii. 10.) And

therefore he first bare the Cross in shame, before he was Crowned with

glory (Heb. ii. 7;) did first take gall (Matt. xxvii. 34), before he

did eat the honey-comb (Luke xxiv. 42;) and was derided King of the

Jews, by the soldiers in the High Priest's hall, before he was saluted

King of glory, by the angels in his Father's court (Psal. xxiv. 7.)

  

And the more lively our heavenly Father shall perceive the image of his

natural Son to appear in us, the better he will love us; and when we

have for a time borne his likeness in his sufferings, and fought (2

Tim. iv. 7, 8) and overcome (Rev. iii. 21), we shall be crowned by

Christ; and with Christ, sit on his throne; and of Christ receive the

precious white stone and morning-star (Rev. ii. 17), that shall make us

shine like Christ for ever in his glory (Phil. iii. 21.)

  

  

10. Lastly, that the godly may be humbled in respect of their own state

and misery, and God glorified by delivering them out of their troubles

and afflictions, when they call upon him for his help and succour. For

though there be no man so pure, but if the Lord will straitly mark

iniquities he shall find in him just cause to punish him for his sin;

yet the Lord in mercy doth not always, in the affliction of his

children, respect their sins, but sometimes lays afflictions and

crosses upon them for his glory's sake.

  

Thus our Saviour Christ told his disciples, that the man was not born blind for his own or his parents' sin, but that the work of God should be shewed on him. So he told them likewise that Lazarus's sickness was not unto the death, but for the glory of God. O the unspeakable goodness of God, which turneth those afflictions, which are the shame and punishment due to our sins, to be the subject of his honour and glory!

  

  

These are the blessed and profitable ends, for which God sends

sickness and affliction upon his children; whereby it may plainly

appear that afflictions are not signs either of God's hatred or our

reprobation; but rather tokens and pledges of his fatherly love unto children whom he loveth, and therefore chasteneth them in this life, where, upon repentance, there remains hope of pardon;

  

rather than to refer the punishment to that life where there is no hope of pardon, nor end of punishment. For this cause, the Christians in the primitive

church were wont to give God great thanks for afflicting them in

this life. So the apostles rejoiced, that they were counted worthy to

suffer for Christ's name (Acts v. 41.) And the Christian Hebrews

suffered with joy the spoiling of their goods, knowing that they had in

heaven a better, and an enduring substance (Heb. x. 34.)

  


And in respect of those holy ends, the apostle saith, "that though no affliction for the present seemeth joyous, but grievous; yet afterwards it bringeth

the quiet fruit of righteousness to them who are exercised thereby."

(Heb. xii. 11.) Pray, therefore, heartily, that as God hath sent thee

this sickness, so it would please him to come himself unto thee with

thy sickness, by teaching thee to make those sanctified uses of it, for which he hath inflicted the same upon thee.

  

  

  

Meditations for one that is recovered from Sickness.

If God has of his mercy heard thy prayers, and restored thee to thy

health again, consider with thyself:--

  

1. That thou hast now received from God, as it were, another life.

Spend it therefore to the honour of God, in newness of life. Let thy

sin die with thy sickness; but live thou by grace to holiness.

  

2. Be not the more secure, that thou art restored to health, neither

exult in thyself, that thou escaped death; but think rather, that God

seeing how unprepared thou wast, .hath of his mercy heard-thy prayer,

spared thee, and given thee some little longer time of respite; that

thou mayest both amend thy life, and put thyself in a better readiness

against the time that he shall call for thee, without further delay,

out of this world. For though thou hast escaped this, it may be, thou

shalt not escape the next sickness.

  

3. Consider how fearful a reckoning thou hadst made before the

judgment-seat of Christ, by this time, if thou hadst died of this

sickness: spend, therefore, the time that remains, so as that thou

mayest be able to make a more cheerful account of thyself, when it must

be expired indeed.

  

  

4. Put not far off the day of death; thou knowest not, for all this,

how near it is at hand; and being so fairly warned, be wiser. For if

thou be taken unprovided the next time, thy excuse will be less, and

thy judgment greater.

  

5. Remember that thou hast vowed amendment and newness of life. Thou

hast "vowed a vow unto God, defer not to pay it, for he delighteth not

in fools; pay, therefore, that thou hast vowed." (Eccles. v. 4.) The

unclean spirit is cast out; O let him not re-enter with seven worse

than himself! Thou hast sighed out the groans of contrition; thou hast

wept the tears of repentance; thou art washed in the pool of Bethesda,

streaming with five bloody wounds, not of a troubling angel (John v.

4), but of the angel of God's presence (Isa. lxiii. 9), troubled with

the wrath due to thy sins; who descended into hell, to restore thee to

saving health, and heaven.

  

Return not now, with the dog, to thine own vomit, nor, like the washed sow, to wallow again in the mire of thy former sins and uncleanness; lest being entangled and overcome again with the filthiness of sin, which now thou hast escaped, thy latter end prove worse than the first beginning. Twice, therefore, doth our Saviour Christ give the same cautionary warning to healed sinners.

  

First, to the man cured of his thirty-eight years' disease--"Behold,

thou art made whole; sin no more, lest a worse thing fall upon thee."

Secondly, to the woman taken in adultery--"Neither do I condemn thee;

go thy way and sin no more." Teaching us, how dangerous a thing it is

to relapse and fall again into the former excess of riot (1 Pet. iv.

4.)

  

Take heed, therefore, unto thy ways, and pray for grace, that thou

mayest apply thy heart unto wisdom, during that small number of days

which yet remain behind; and for thy present mercy and health received,

imitate the thankful leper, and return to God this or the like

thanksgiving:--

  

  

A Thanksgiving to be said of one that is recovered from Sickness.

  

O gracious and merciful father, who art the Lord of health and

sickness, of life and of death; who killest and makest alive; who

bringest down to the grave and raiseth up again; who art the only

preserver of all those that trust in thee, I, thy poor and unworthy

servant, having now, by experience of my painful sickness, felt the

grievousness of misery due unto sin, and the greatness of thy mercy in

forgiving sinners, and perceiving with what a fatherly compassion thou

hast heard my prayers and restored me to my health and strength again,

do here, upon the bended knees of my heart, return, with the thankful

leper, to acknowledge thee alone to be the God of my health and

salvation;

  

and to give thee praise and glory for my strength and deliverance out of that grievous disease and malady; and for thus turning my mourning into mirth, my sickness into health, and my death into life. My sins deserved punishment, and thou hast corrected me, but hast not given me over unto death. I looked from the day to the night when thou wouldst make an end of me. I did chatter like a crane or a swallow; I mourned as a dove when the bitterness of sickness oppressed me; I lifted up mine eyes unto thee,

  

  

O Lord, and thou didst comfort me, for thou didst cast all my sins

behind thy back, and didst deliver my soul from the pit of corruption;

and when I found no help in myself nor in any other creature, saying, I

am deprived of the residue of my years, I shall see man no more among

the inhabitants of the world, then didst thou restore me to health

again, and gavest life unto me; I found thee, O Lord, ready to save me.

  

And now, Lord, I confess that I can never yield unto thee such a

measure of thanks as thou hast for this benefit deserved at my hands.

And seeing that I can never be able to repay thy goodness with

acceptable works, O that I could with Mary Magdalene testify the love

and thankfulness of my heart with abounding tears! O what shall I be

able to render unto thee, O Lord, for all these benefits which thou

hast bestowed upon my soul!

  

Surely, as in my sickness, when I had nothing else to give thee, I offered Christ and his merits unto thee as a ransom for my sins; so being now restored by thy grace to my health and strength, and having no better thing to give, behold, O Lord, I do here offer up myself unto thee (Rom. xii. 1), beseeching thee so to

bless me by thy Holy Spirit, that the remainder of my life may be

wholly spent in setting forth thy praise and glory.

  

  

O Lord, forgive me my former follies and unthankfulness, that I was no

more careful to love thee according to thy goodness, nor to serve thee

according to thy will, nor to obey thee according to thy benefits. And

seeing thou knowest that of myself I am not sufficient so much as to

think a good thought, much less to do that which is good and acceptable

in thy sight, assist me with thy grace and Holy Spirit, that I may, in

my prosperity as devoutly spend my health in thy service, as I was

earnest in my sickness to beg it at thy hands.

  

And suffer me never to forget either this thy mercy in restoring me to my health, or those vows and promises which I have made unto thee in- my sickness. With my new health renew in me, O Lord, a right spirit, which may free me from

the slavery of sin, and establish my heart in the service of grace.

Work in me a great detestation of all sins which were the causes of thy

anger and my sickness; and increase my faith in Jesus Christ, who is

the author of my health and salvation.

  

  

Let thy good Spirit lead me in the way that I should walk; and teach me to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this world, that others, by my example, may think better of thy truth. And sith this time which I have yet to live is but a little respite and small remnant of days which cannot long continue, teach me, O my God, so to number my days that I may apply my heart to that spiritual wisdom which directeth to salvation.

  

And to this end make me more zealous than I have been in religion, more devout in prayer, more fervent in spirit, more careful to hear and profit by the preaching of thy gospel, more helpful to my poor brethren, more watchful over my ways, more faithful in my calling, and every way more abundant in all good works. Let me, in the joyful time of prosperity, fear the evil day of affliction; in

the time of health, think on sickness; in the time of sickness, make

myself ready for death; and when death approacheth, prepare myself for judgment.

  

Let my whole life be an expression of thankfulness unto thee

for thy grace and mercy. And therefore, O Lord, I do here from the very

bottom of my heart, together with the thousand thousands of angels, the

four beasts, and twenty-four elders, and all the creatures in heaven

and on the earth, acknowledge to be due unto thee, O Father, which

sittest upon the throne, and to the Lamb, thy Son, who sitteth at thy

right hand, and to the Holy Spirit which proceedeth from both, the holy

Trinity of persons in Unity of substance, all praise, honour, glory,

and power, from this time forth and for evermore. Amen.

  

  

[106] Schola crucis, schola lucis. Gubernator in tempestate

dignoscitur, in acie miles probatur; delicata jactatio est, cum

periculum non est: conflictatio in adversis, probatio est

veritatis.--Cypr. Serm. iv. de Im.

  

[107] Malum pati malum non est; malum facere malum est.--Chrys. de

prod. Jul.

  

[108] Cum vexamur ac premimur, turn maximas gratias agimus

indulgentissimo patri, quod corruptelam nostram non patitur longius

procedere, sed plagis ac verberibus emendat. --Lact. lib. v. cap. 23.

  

  

  

  

MEDITATIONS FOR ONE THAT IS LIKE TO DIE.

  

If thy sickness be like to increase unto death, then meditate on three

things:--First, How graciously God dealeth with thee. Secondly, From

what evils death will free thee. Thirdly, What good death will bring

unto thee.

  

The first sort of Meditations are, to consider God's favourable dealing

with thee.

  

1. Meditate that God uses this chastisement of thy body but as a

medicine to cure thy soul, by drawing thee, who art sick in sin, to

come by repentance unto Christ, thy physician, to have thy soul healed

(Matt. ix. 12.)

  

  

2.    That the sorest sickness or most painful disease which thou canst endure, is nothing, if it be compared to those dolours and pains which Jesus Christ thy Saviour hath suffered for thee, when in a bloody sweat fie endured the wrath of God (Psal. lxxxviii. 7; Isa. liii. 6), the pains of hell (Psal. xviii. 5), and a cursed death which was due to thy sins (Heb. v. 7; Gal. iii. 13; Lam. i. 12.)

  

Justly, therefore, may he use those words of Jeremiah, "Behold, and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath." [109] Hath the Son of God endured so much for thy redemption, and wilt not thou, a sinful man, endure a little sickness for his pleasure, especially when it is for thy good?

  

3. That when thy sickness and disease is at the extremest, yet it is less and easier than thy sins have deserved. Let thine own conscience judge whether thou hast not deserved worse than all that thou dost

suffer. Murmur not, therefore, but considering thy manifold and

grievous sins, thank God that thou are not plagued with far more

grievous punishments.

  

Think how willingly the damned in hell would endure the extremest pains a thousand years on condition that they had but the hope to be saved, and, after so many years, to be eased of their eternal torments. And seeing that it is his mercy that thou art not rather consumed than corrected (Lam. iii. 22), how canst thou but bear patiently his temporal correction, seeing the end is to save thee

from eternal condemnation? (1 Cor. xi. 32.)

  

  

4. That nothing cometh to pass in this case unto thee but such as

ordinarily befel others thy brethren; who, being the beloved and

undoubted servants of God when they lived on earth (Heb. xi), are now

most blessed and glorious saints with Christ in heaven, as Job, David,

Lazarus, &c. (1 Pet. v. 9.)

  

They groaned for a time, as thou dost, under the like burden; but they are now delivered from all their miseries, troubles, and calamities. And so likewise ere long, if thou wilt patiently tarry the Lord's leisure, thou shalt also be delivered

from thy sickness and pain; either by restitution to thy former health

with Job; or, which is far better, by being received to heavenly rest

with Lazarus.

  

5. Lastly, That God hath not given thee over into the hand of thine

enemy to be punished and disgraced; but, being thy loving Father, he

corrects thee with his own merciful hand. When David had wish to

choose his own chastisement, he chose rather to be corrected by the

hand of God than by any other means: "Let us fall into the hand of the

Lord, for his mercies are great; and let me not fall into the hand of man." (2 Sam. xxiv. 14.)

  

Who will not take any affliction in good part when it cometh from the hand of God, from whom, though no affliction seemeth joyous for the present, we know nothing cometh but what is good? (Heb. xii. 11.) The consideration of which made David endure Shimei's cursed railing with greater patience; and to correct himself another time for his impatience (2 Sam. xvi. 9;) "I should not have opened my mouth because thou didst it." (Psal. xxxix. 9;) and Job, to reprove the unadvised speech of his wife," Thou speakest like a foolish woman. What! shall we receive good at the hand of God, and not receive evil?" (Job ii. 10.)

  

And though the cup of God's wrath due to our sins, was such a horror to our Saviour's human nature that he earnestly prayed that it might pass from him, yet, when he considered that it was reached unto him by the hand and will of his Father, he willingly submitted himself to drink it to the very dregs (Matt. xxvi. 39, 42.) Nothing will more arm thee with patience in thy sickness than to see that it comes from the hand of thy heavenly Father, who would never send it but that he sees it to be to thee both needful and profitable.

  

  

  

The second sort of Meditations are, to consider from what evils Death will free thee.

  

1. It frees thee from a corruptible body, which was conceived in the

weakness of flesh, and the stain of sin--a living prison of thy soul, a

lively instrument of sin. Insomuch, that whereas trees and plants bring

forth leaves, flowers, fruits, and sweet smells, man's body naturally

brings forth nothing but corruption. His affections are altogether

corrupted (Psal. xiv. 1;) and the imaginations of his heart are only

evil continually (Gen. vi. 5.) Hence it is that the ungodly is not

satisfied with profaneness, nor the voluptuous with pleasures, nor the

ambitious with preferments, nor the curious with preciseness, nor the

malicious with revenge, nor the lewd with uncleanness, nor the covetous

with gain, nor the drunkard with drinking.

  

New passions and fashions grow daily; new fears and afflictions still arise: here wrath lies in wait, there vain-glory vexeth; here pride lifts up, there disgrace casts down; and every one waiteth who shall arise on the ruin of another. Now a man is privily stung with back-biters, like fiery serpents; anon he is in danger to be openly devoured of his enemies,

like Daniel's lions. And a godly man, wherever he liveth, shall ever be

vexed, like Lot, with Sodom's uncleanness.

  

2. Death brings to the godly an end of sinning (Rom. vi. 7), and of all the miseries which are due to sin; so that after death, "there shall be no more sorrow nor crying; neither shall there be any more pain; for God shall wipe away all tears from their eyes." (Rev. xxi. 4.) Yea, by

death we are separated from the company of wicked men; and God "taketh

away merciful and righteous men from the evil to come." (Isa. lvii. 1.)

  

So he dealt with Josiah: "I will gather thee to thy fathers, and thou

shalt be put into thy grave in peace; and thy eyes shall not see all

the evil which I will bring unto this place." (2 Kings xxii. 20.) And

God "hides them for a while in the grave, until the indignation pass

over." (Isa. xxvi. 20.) So that as paradise is the haven of the soul's

joy, so the grave may be termed the haven of the body's rest.

  

  

3. Whereas this wicked body lives in a world of wickedness, so that the

poor soul cannot look out at the eye, and not be infected; nor hear by

the ear, and not be distracted; nor smell at the nostrils, and not be

tainted; nor taste with the tongue, and not be allured; nor touch by

the hand, and not be defiled; and every sense, upon, every temptation,

is ready to betray the soul: By death the soul shall be delivered from

this thraldom; and this "corruptible body shall put on incorruption,

and this mortal immortality." (1 Cor. xv. 53.) O blessed, thrice

blessed be that death in the Lord, which delivers us out of so evil a

world, and frees us from such a body of bondage and corruption!

  

  

  

  

The third sort of Meditations are, to consider what good Death will bring unto thee.

  

1. Death brings the godly man's soul to enjoy an immediate communion

with the blessed Trinity, in everlasting bliss and glory.

  

2. It translates the soul from the miseries of this world, the contagion of sin, and society of sinners, to the "city of the living God, the celestial Jerusalem, and the company of innumerable angels, and to the assembly and congregation of the first-born, which are written in heaven, and to God the Judge of all, and to the souls of just men made perfect, and to Jesus, the mediator of the new covenant." (Heb. xii. 22, 23, 24.)

  

3. Death puts the soul into the actual and full possession of all the inheritance and happiness which Christ hath either promised to thee in his word, or purchased for thee by his blood.

  

This is the good and happiness to which a blessed death will bring

thee. And what truly religious Christian that is young, would not wish

himself old, that his appointed time might the sooner approach, to

enter into this celestial paradise? where thou mayest exchange thy

brass for gold, thy vanity for felicity, thy vileness for honour, thy

bondage for freedom, thy lease for an inheritance, and thy mortal state

for an immortal life. He that doth not daily desire this blessedness

above all things, of all others he is less worthy to enjoy it.

  

  

If Cato Uticensis, and Cleombrotus, two heathen men, reading Plato's

book of the immortality of the soul, did voluntarily, the one break his

neck, the other run upon his sword, that they might the sooner, as they

thought, have enjoyed those joys, [110] what a shame it is for

Christians, knowing those things in a more excellent measure and manner

out of God's own book, not to be willing to enter into these heavenly

joys, especially when their Master calls for them thither? (Matt. xxv.

21.)

  

If, therefore, there be in thee any love of God, or desire of thine own happiness or salvation, when the time of thy departing draweth near--that time, I say, and manner of death, which God in his unchangeable counsel hath appointed and determined before thou wast born--yield and surrender up willingly and cheerfully thy soul into the merciful hands of Jesus Christ thy Saviour.

  

And to this end, when the time is come, as the angel, in the sight of Manoah and his wife, ascended from the altar up to heaven in the flame of the sacrifice

(Judges xiii. 19, 20}, so endeavour thou that thy spirit, in the sight

of thy friends, may from the altar of a contrite heart ascend up to

heaven, in the sweet perfume of this, or the like spiritual sacrifice

of prayers:--

  

  

[109] Dum legimus vel audimus quot et quanta ille sine culpa sustinuit,

intelligimus nos peccatores omnia debere libenter sustinere.--Theod. ad

5 cap. in Rom.

  

[110] Plut. in vit. Cat. Cic. Tusc. qu�st. 1. 1.--Vel de pr�cipiti

venias iu Tartara saxo, Ut qui Socraticum de nece legit opus.--Ovid.

  

  

  

A Prayer for a sick Man, when he is told that he is not a man for this world, but must prepare himself to go unto God.

  

O heavenly Father, who art the Lord God of the spirits of all flesh,

and hast made us these souls, and hast appointed us the time, as to

come into this world, so having finished our course, to go out of the

same, the number of my days, which thou hast determined are now

expired, and I am come to the outmost bounds which thou hast appointed,

beyond which I cannot pass.

  

I know, O Lord, that if thou enterest into judgment, no flesh can be justified in thy sight; and I, O Lord, of all others should appear most impure and unjust; for I have not fought that good fight for the defense of thy faith and religion, with that zeal and constancy that I should; but for fear of displeasing the world, I have given way unto sins and errors; and for desire to please my flesh,

I have broken all thy commandments, in thought, word, and deed; so that

my sins have taken such hold on me, that I am not able to look up, and

they are more in number than the hairs on my head.

  

If thou wilt straitly mark my iniquities, O Lord, where shall I stand? If thou weighest me in the balance, I shall be found too light. For I am void of all righteousness that might merit thy mercy, and loaden with all iniquities that most justly deserve thy heaviest wrath. But, O my Lord,

and my God, for Jesus Christ thy Son's sake, in whom only thou art well

pleased with all penitent and believing sinners, take pity and

compassion upon me, who am the chief of sinners.

  

Blot out all my sins out of thy remembrance, and wash away all my transgressions out of thy sight, with the precious blood of thy Son, which I believe that he, as an undefined Lamb, hath shed for the cleansing of my sins. In this faith I lived; in this faith I die; believing that Jesus Christ died

for my sins, and rose again for my justification.

  

And seeing that he hath endured that death, and borne the burden of that judgment which was due unto my sins; O Father, for his death and passion's sake, now that I am coming to appear before thy judgment seat, acquit and deliver me from that fearful judgment which my sins have justly deserved. And perform unto me that gracious and comfortable promise which thou hast made in thy gospel, that whosoever believeth in thee hath everlasting life, and shall not come into judgment, but shall pass from death unto life.

  

  

Strengthen, O Christ, my faith; that I may put the whole

confidence of my salvation in the merits of thy obedience and blood.

Increase, O Holy Spirit, my patience; lay no more upon, me than I am able to bear; and enable me to bear so much as shall stand with thy

blessed will and pleasure.

  

O blessed Trinity in unity, my Creator, Redeemer, and Sanctifier, vouchsafe, that as my outward man decays, so my inward man may more and more, by thy grace and consolation, increase and gather strength. O Saviour, put my soul in a readiness, that like a wise virgin, having the wedding-garment of thy righteousness and holiness, she may be ready to meet thee at thy coming with oil in her lamp. Marry her unto thyself, that she may be one with thee in everlasting love and fellowship.

  

O Lord, reprove Satan, and chase him away; deliver my soul from the power of the dog. Save me from the lion's mouth. I thank thee, O Lord, for all thy blessings, both spiritual and temporal, bestowed upon me; especially for my redemption by the death of my Saviour Christ. I thank thee that thou hast protected me with thy holy angels from my youth up until now. O Lord, I beseech thee, give them a charge to attend upon me, till thou callest for my soul;

  

and then to carry her, as they did the soul of Lazarus, into thy heavenly kingdom. And as the time of my departure shall approach nearer unto me, so grant, O Lord, that my soul may draw nearer unto thee, and that I may joyfully commend my soul into thy hands, as into the hands of a loving Father, and a merciful Redeemer; and at that instant, O Lord, graciously receive my spirit.

  

All which that I may do, assist me, I beseech thee, with thy grace; and let thy Holy Spirit continue with me unto the end, and in the end, for Jesus Christ's sake,

thy Son, my Lord and holy Saviour, in whose name I give thee the glory,

and beg these things at thy hand, in that prayer which Christ himself

hath taught me:--Our Father which art in heaven, hallowed be thy name,

&c.

  

(5)보좌에 앉으신 이가 가라사대 보라 내가 만물을 새롭게 하노라 하시고 또 가라사대 이 말은 신실하고 참되니 기록하라 하시고  (5)And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.                             Rev 21:5

There is a redeemer

1.   There is a Redeemer,

Jesus, God's own Son,

Precious Lamb of God, Messiah,  Holy One,

Refrain

Thank you oh my Father,
For giving us Your Son,
And leaving Your Spirit,
'Til the work on Earth is done.
2.Jesus my Redeemer,
Name above all names,
Precious Lamb of God, Messiah,
Oh, for sinners slain.
            Refrain

3.When I stand in Glory,
I will see His face,
And there I'll serve my King forever,
In that Holy Place.
            Refrain

-       By Melody Green –

--------------------------------------------

4’. Bold I approach th’eternal throne,

And claim the crown, through Christ my own. ( X 2 )

By Charles Wesley  à
And can it be that I should gain

1. And can it be that I should gain

An interest in the Savior’s blood?

Died He for me, who caused His pain—

For me, who Him to death pursued?

Amazing love! How can it be,   (X 2)

That Thou, my God, shouldst die for me?

2. He left His Father’s throne above

So free, so infinite His grace—

Emptied Himself of all but love,

And bled for Adam’s helpless race:

’Tis mercy all, immense and free,

For O my God, it found out me! ( X 2 )

3. Long my imprisoned spirit lay,

Fast bound in sin and nature’s night;

Thine eye diffused a quickening ray—

I woke, the dungeon flamed with light;

My chains fell off, my heart was free,

I rose, went forth, and followed Thee. (X 2)

4. No condemnation now I dread;

Jesus, and all in Him, is mine;

Alive in Him, my living Head,

And clothed in righteousness divine,


  

  

  

  

FORWARDS -PIC - from Pastor Kang, Thanks.

  

중국의 3대성(中國 三大城)

1. 북경 만리장성(北京 萬里長城 )

世界文化遺産 1987年指定

총 연장 6352km. 중국 감숙성 자위관에서 발해만 산해관까지이다.
중국단위로 12,450리. 현재는 많이 무너지고 2500km 정도가 남아있다.
중국역대 왕조가 북쪽 이민족의 침략을 막기위해 만들었는데
기원전 221년, 천하를 통일한 진시황이 몽염장군에게 시켜 과거의
일부 방어공사들을 완전한 방어시설로 연결시켜 보강하였다.
지금은 역사적인 유물이 되었지만 만리장성은
중국이 북방민족에 대한 두려움과 증오의 산물이라고 할 수 있다.









































2. 산서성 평요고성(山西省 平遙古城)
世界文化遺産 1997年指定
평요고성은  산서성(山西省) 평요현(平遙縣)에 위치하며,
마을의 경계가 성벽으로 이루어진 성곽도시이다.
평요고성은 서주 때부터 건립되기 시작하였으며,
명·청시기에 개축되어 현재의 모습을 이루고 있다.































3. 협서성 서안성(陝西省 西安城)

明나라 때(1374~1379) 건설된 서안성(西安城)은 높이 12m,
폭 15m 그리고 총 길이가 14 km되는 규모로 보는 사람을 압도한다.
서안시 중심을 둘러 싸고 있는 성을 사람들은 자전거를 타거나
전동차를 타고 일주하기도한다
성벽은 동서남북 4개문이 모두 남아 있고 둘레에는
길이 13.7㎞의 깊은 해자(垓字)가 설치되어있다.





























  








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중국 5대명산(中國 五大名山)
1. 안휘성 황산(安徽省 黃山)
世界複合遺産 1990年指定
남북 40km로 우리나라 설악산의 3배쯤 되고 그 외형이
설악산이나 금강산과 매우 흡사하다.
4계절이 뚜렷하며 연평균 기온이 7~8℃에 250일 동안
안개가 끼어 있으며 180일 동안 비가 내린다고 한다

































2. 복건성 무이산(福建省 武夷山)

世界複合遺産 1999年指定
36개 봉우리와 99개 암석을 품어 깊고 장중한 산세는
수려 미려 화려함 까지 갖췄다.
‘인간선경(人間仙境)’이라는 무이구곡(武夷九谷)과
무이정사(武夷精舍)가 있는 명승구를 말한다.  

























3. 산동성 태산(山東省 泰山)
世界複合遺産 1987年指定

泰山은 중국의 대표적인 名山 (1545 m)이다.
예로부터 동악(東岳), 태악(太岳), 대종(岱宗), 대산(岱山)이라 불렀고,
춘추시대(BC722~BC481)부터 태산이란 이름으로 정착했다.





















  







4. 강서성 노산(江西省盧山)
世界文化遺産 1996年指定

上海에서 남서쪽으로 약 540㎞ 떨어진 장시성(江西省)  북부의
주장시 (九江市) 교외에 자리잡고 있는 노산(盧山)국립공원은
많은 문인이 찾았던 안개와 폭포의 관광 명승지로,총면적은 500㎢이다.
항상 안개가 자욱하고, 두터운 운해(雲海)로
둘러싸여 있는 곳으로 유명하다

  





















5. 사천성 아미산(四川省 峨眉山)
世界複合遺産 1996年指定

아미산은 중국 도교와 불교의 성지로, 중국 삼대 영산이자,
중국 사대 불교 명산 (오대산, 구화산, 보타산, 어메이 산)이다.
26개의 사찰이 있고, 보현보살의 성지이다.
이곳 일대는 불교성지이기 때문에 자연이 잘 보존되어 있다