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- II )

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

병고와 죽음앞에 하나님께 영광드림(II)

제 2부 (Part –II) to lead into His Presence

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...

  

Admonition to them who come to visit the Sick.

They who come to visit ihe sick, must have a special care not to stand

dumb and staring in the sick person's face to disquiet him, nor yet to

speak idly and ask unprofitable questions, as most do.

  

If they see, therefore, that the sick party is like to die, let them

not dissemble, but lovingly and discreetly admonish him of his

weakness, and to prepare for eternal life. One hour well spent, when a

man's life is almost out-spent, may gain a man the assurance of eternal

life. Soothe him not with the vain hope of this life, lest thou betray

his soul to eternal death. Admonish him plainly of his state, and ask

him briefly these, or the like questions:--

  

  

Questions to be asked of a sick Man that is like to die.

  (영생의 확신과 양심의 청결을 위한 환자의 인도)

1.Dost thou believe that Almighty God, the Trinity of Persons in unity of

essence, hath by his power made heaven and earth, and all things

therein? and that he doth still by his divine providence govern the

same, so that nothing comes to pass in the world, nor to thyself, but

what his divine hand and counsel had determined before to be done?

  

2. Dost thou confess that thou hast transgressed and broken the holy

commandments of the Almighty God in thought, word, and deed? and hast

deserved for breaking his holy laws, the curse of God, which containeth

all the miseries of this life, and everlasting torments in hell fire,

when this life is ended, if so be that God should deal with thee

according to thy deserts?

  

3. Art thou not sorry in thy heart, that thou hast so broken his laws,

and neglected his service and worship, and so much followed the world,

and thy own vain pleasures? and wouldst thou not lead a holier life, if

thou wert to begin again?

  

4. Dost thou not from thy heart desire to be reconciled unto God in

Jesus Christ his blessed Son, thy Mediator, who is at the right hand of

God in heaven, now appearing for thee in the sight of God, and making

request unto him for thy soul? (Rom. viii. 34; Heb. ix. 24.)

  

5. Dost thou renounce all confidence in all other mediators or

intercessors, saints or angels (Heb. ix. 11), believing that Jesus

Christ, the only Mediator of the New Testament, is able perfectly to

save them that come unto God by him, seeing he ever liveth to make

intercession for them? (1 Tim. ii. 5; Heb. vii. 25) and wilt thou with

David say unto Christ, "Whom have I in heaven but thee, and there is

none upon earth that I desire besides thee?" (Psal. lxxiii. 25.)

  

6. Dost thou confidently believe and hope to be saved by the only

merits of that bloody death and passion, which thy Saviour Jesus Christ hath suffered for thee; not putting any hope of salvation in thy own merits, nor in any other means or creatures; being assuredly persuaded, that there is no salvation in any other, and that there is none other name under heaven whereby thou must be saved? (Acts iv. 12; x. 43.)

  

7. Dost thou heartily forgive all wrongs and offences done or offered unto thee by any manner of person whatsoever? and dost thou as willingly from thy heart ask forgiveness of them whom thou hast

grievously wronged in word or deed? and dost thou cast out of thy

heart all malice and hatred, which thou hast borne to anybody, that

thou mayest appear before the face of Christ, the Prince of peace, in

perfect love and charity? (Isa. ix. 6; Heb. xii. 14.)

  

8. Doth thy conscience tell thee of anything which thou hast wrongfully taken, and dost still withhold from any widow or fatherless children, or from any other person whatsoever? Be assured that unless thou shalt restore, like Zaccheus, those goods and lands, if thou be able, thou

canst not truly repent; and without true repentance thou canst not be

saved, nor look Christ in the face when thou shalt appear before his

judgment-seat.

  

9. Dost thou firmly believe, that thy body shall be raised up out of the grave, at the sound of the last trumpet? and that thy body and soul shall be united together again in the resurrection day, to appear

before the Lord Jesus Christ; and thence to go with him into his

kingdom of heaven, to live in everlasting bliss and glory?

  

** If the sick party shall answer to all these questions like a faithful

Christian, then let all who are present join together and pray for him,

in these or the like words:--

  

  

  

A Prayer to be said for the Sick by them who visit him.

  

O merciful Father, who art the Lord and giver of life, and to whom

belong the issues of death, we, thy children here assembled, do

acknowledge, that in respect of our manifold sins, we are not worthy to

ask any blessing for ourselves at thy hands, much less to become

suitors to thy Majesty in the behalf of others;

  

yet because thou hast commanded us to pray one for another, especially for the sick, and hast promised that the prayers of the righteous shall avail much with thee, in obedience, therefore, to thy commandment, and confidence of thy

gracious promise, we are bold to become humble suitors unto thy divine

Majesty, in the behalf of this our dear brother (or sister) whom thou

hast visited with the chastisement of thine own fatherly hand.

  

We could gladly wish the restitution of his health, and a longer continuance of

his life, and Christian fellowship amongst us; but forasmuch as it

appeareth, as far as we can discern, that thou hast appointed by this

visitation to call for him out of this mortal life, we submit our wills

to thy blessed will, and humbly entreat for Jesus Christ's sake, and

the merits of his bitter death and passion, which he hath suffered for

him, that thou wouldst pardon and forgive unto him all his sins, as

well that wherein he was conceived and born, as also all the offences

and transgressions which ever since, to this day and hour, he hath

committed in thought, word, and deed, against thy divine Majesty.

  

Cast them behind thy back; remove them as far from thy presence, as the east

is from the west; blot them out of thy remembrance; lay them not to his

charge; wash them away with the blood of Christ, that they may no more

be seen; and deliver him from all the judgments which are due unto him

for his sins, that they may never trouble his conscience, nor rise in

judgment against his soul; and impute unto him the righteousness of

Jesus Christ, whereby he may appear righteous in thy sight.

  

And in his extremity at this time, we beseech thee, look down from heaven upon him with those eyes of grace and compassion, wherewith thou art wont to

look upon thy children in their affliction and misery. Pity thy wounded

servant, like the good Samaritan; for here is a sick soul that needeth

the help of such a heavenly physician. O Lord increase his faith, that

he may believe that Christ died for him, and that his blood cleanseth

him from all his sins; and either assuage his pain, or else increase

his patience, to endure thy blessed will and pleasure.

  

And, good Lord, lay no more upon him than thou shalt enable him to bear. Heave him up unto thyself, with those sighs and groans which cannot be expressed.

Make him now to feel what is the hope of his calling, and what is the

exceeding greatness of thy mercy and power towards them that believe in

thee; and in his weakness, O Lord, shew thou thy strength. Defend him

against the suggestions and temptations of Satan, who (as he hath all

his life time) will now in his weakness especially seek to assail him

and to devour him.

  

O save his soul, and reprove Satan, and command thy holy angels to be about him to aid him, and to chase away all evil and malignant spirits far from him. Make him more and more to loath this world, and to desire to be loosed, and to be with Christ. And when that good hour and time shall come in which thou hast determined to call for him out of this present life; give him grace peaceably and joyfully to yield up his soul into thy merciful hands, and do thou receive her into

thy mercy, and let thy blessed angels carry her into thy kingdom. Make

his last hour his best hour, his last words his best words, and his

last thoughts his best thoughts.

  

And when the sight of his eyes is gone, and his tongue shall fail to do its office, grant, O Lord, that his soul may, with Stephen, behold Jesus Christ in heaven ready to receive him, and that thy Spirit within him may make request for him

with sighs which cannot be uttered. Teach us in him to read and see our

own end and mortality, and therefore to be careful to prepare ourselves for our last end, and put ourselves in a readiness against the time that thou shalt call for us in the like manner.

  

Thus, Lord, we recommend this our dear brother (or sister), thy sick servant, unto thy eternal grace and mercy, in that prayer, which Christ our Saviour hath taught us:--Our Father which art in heaven, hallowed be thy name, &c.

  

Thy grace, O Lord Jesus Christ; thy love, O heavenly Father; thy

comfort and consolation, O holy Spirit, be with us all, and especially

with this thy sick servant, to the end and in the end. Amen.

  

Let them read often to the sick some special chapters of the holy

Scripture; as--the three first chapters of the book of Job; the 14th

and 19th chapters of Job; the 34th chapter of Deuteronomy; the two last

chapters of Joshua; the 17th chapter of the first of Kings; the 2d,

4th, and 13th chapters of the second of Kings; the 38th, 40th, and 64th

chapters of Isaiah;

  

the history of the passion of Christ; the 8th chapter to the Romans; the 15th chapter of the first epistle to the Corinthians; the 4th of the first epistle to the Thessalonians; the 5th chapter of the second epistle of Paul to the Corinthians; the first and last chapters of St. James; the 11th and 12th to the Hebrews; the first epistle of Peter; the three first and the three last chapters of the

Revelations, or some of these.

  

** And so exhorting the sick party to wait upon God by faith and patience

till he send for him, and praying the Lord to send them a joyful meeting in the kingdom of heaven, and a blessed resurrection at the last day, they may depart at their pleasure in the peace of God.

  

  

  

CONSOLATIONS AGAINST IMPATIENCE IN SICKNESS.

If in thy sickness by extremity of pain thou be driven to impatience,

meditate--

1. That thy sins have deserved the pains of hell; therefore thou mayest

with greater patience endure these fatherly corrections.

  

2. That these are the scourges of thy heavenly Father, and the rod is

in his hand. If thou didst suffer with reverence, being a child, the

corrections of thy earthly parents, how much rather shouldst thou now

subject thyself, being the child of God, to the chastisement of thy

heavenly Father, seeing it is for thy eternal good?

  

3. That Christ suffered in his soul and body far more grievous pains

for thee, therefore thou must more willingly suffer his blessed

pleasure for thy own good (Isa. liii. 3.) Therefore, saith Peter,

"Christ suffered for you, leaving you an example that ye should follow his steps" (1 Pet. ii. 21.) And "Let us," saith St. Paul, "run with joy the race that is set before us, looking unto Jesus the author and

finisher of our faith, who for the joy that was set before him, endured

the cross," &c. (Heb. xii. 1, 2.)

  

4. That these afflictions which now you suffer are none other but such

as "are accomplished in your brethren that are in the world," as

witnesseth Peter (1 Peter v. 9;) yea, Job's afflictions were far more

grievous. There is not one of the saints which now are at rest in

heavenly joys, but endured as much as you do before they went thither;

yea, many of them willingly suffered all the torments that tyrants

could inflict upon them, that they might come unto those heavenly joys to which you are now called.

  

And you have a promise, that "the God of all grace, after that you have suffered a while, will make you perfect, stablish, strengthen, and settle you" (1 Pet. v. 10.) And that "God of his fidelity will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (1 Cor. x. 13.)

  

5. That God hath determined the time when thy affliction shall end, as

well as the time when it began. Thirty-eight years were appointed the

sick man at the pool of Bethesda (John v. 5.) Twelve years to the woman

with the bloody issue (Matt. ix. 20.) Three months to Moses (Exod. ii.

2.) Ten days' tribulation to the angel of the Church at Smyrna (Rev.

ii. 10.) Three days plague to David (2 Sam. xxiv. 13.) Yea, the number

of the godly man's tears are registered in God's book, and the quantity

kept in his bottle (Psal. lvi. 8.)

  

[시 56:10-시 56:11]

(10)내가 하나님을 의지하여 그 말씀을 찬송하며 여호와를 의지하여 그 말씀을 찬송하리이다  (11)내가 하나님을 의지하였은즉 두려워 아니하리니 사람이 내게 어찌하리이까

(10)In God will I praise his word: in the LORD will I praise his word. (11)In God have I put my trust: I will not be afraid what man can do unto me.    

Psalm 56:10-11

  

The time of our trouble, saith Christ, is but a modicum (John xvi. 16.)

God's anger lasts but a moment, saith David (Psal. xxx.) A little

season, saith the Lord (Rev. vi. 11;) and therefore calls all the time

of our pain but the hour of sorrow (John xvi. 21.) David, for the

swiftness of it, compares our present trouble to a brook (Psal. cx. 7),

and Athanasius to a shower. [127] Compare the longest misery that man

endures in this life to the eternity of heavenly joys, and they will

appear to be nothing.

  

And as the sight of a son safely born makes the mother forget all her former deadly pain (John xvi. 21), so the sight of Christ in heaven, who was born for thee, will make all these pangs of death to be quite forgotten, as if they had never been. Like Stephen, who, as soon as he saw Christ, forgat his own wounds, with the horror of the grave, and terror of the stones, and sweetly yielded his

soul into the hands of his Saviour (Acts vii.) Forget thy own pain,

think of Christ's wounds. Be faithful unto the death, and he will give thee the crown of eternal life (Rev. ii. 10.)

  

  

6. That you are now called to repetitions in Christ's school, to see

how much faith, patience, and godliness, you have learned all this

while; and whether you can, like Job, receive at the hand of God some

evil, as well as you have hitherto received a great deal of good (Job

ii. 10.) As therefore you have always prayed, "Thy will be done," so be

not now offended at this which is done by his holy will.

  

7. That "all things shall work together for the best to them that love

God;" insomuch that "neither death, nor life, nor angels, nor

principalities, nor powers, &c., shall be able to separate us from the

love of God which is in Christ Jesus our Lord." [128] (Rom. viii. 28,

38, 39.) Assure yourself that every pang is a prevention of the pains

of hell, every respite an earnest of heaven's rest; and how many

stripes do you esteem heaven worth?

  

As your life hath been a comfort to others, so give your friends a Christian example to die, and deceive the devil as Job did. It is but the cross of Christ sent before to crucify the love of the world in thee, that thou mayest go eternally to live with Christ who was crucified for thee. As thou art therefore a true Christian, take up, like Simeon of Cyrene, with both thy arms, his holy cross, carry it after him unto him; thy pains will shortly pass, thy joys shall never pass away.

  

[127] Nubecula est, cito transibit.

[128] Morbus non malis adnumerandus, quia multis utiliter

  

accidit.--Basil in Hexam. Morbus est utilis qu dam institutio, qu

docet, caduca spernere, et coelestia spirare.--Nazian. ad Philagrium.

  

  

  

CONSOLATIONS AGAINST THE FEAR OF DEATH.

If in the time of thy sickness thou findest thyself fearful to die,

meditate— 죽음을 직면하는 병고의 고통을 직면할때에

  

1. That it argueth a dastardly mind to fear that which is not; for in

the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever

liveth and believeth in Christ, shall never die (John xi. 26). Let them

fear death who live without Christ. Christians die not; but when they

please God, they are like Enoch translated unto God (Gen. v. 24;) their

pains are but Elijah's fiery chariot to carry them up to heaven (2

Kings ii. 11, 12;) or like the sores of Lazarus sending them to

Abraham's bosom (Luke xvi. 23.)

  

In a word, if thou be one of them that, like Lazarus, lovest Jesus, thy sickness is not unto the death, but for the glory of God (John xi. 4), who of his love changeth thy living death to an everlasting life. And if many heathen men, as Socrates, Curtius, Seneca, &c., died willingly, when they might have lived, in hope of the immortality of the soul, wilt thou, being trained so long in Christ's school, and now called to the marriage-supper of the blessed Lamb (Rev. xix. 7), be one of those guests that refuse to go to that joyful banquet? God forbid.

  

  

2. Remember that thy abode here is but the second degree of thy life;

for after thou hadst first lived nine months in thy mother's womb, thou

wast of necessity driven thence to live here in a second degree of

life. And when that number of months which God hath determined for this

life is expired (Job xiv. 5), thou must likewise leave this and pass to

a third degree in the other world, which never ends; which, to them

that live and die in the Lord, surpasseth as far this kind of life as

this doth that which one lives in his mother's womb.

  

To this last and most excellent degree of life, through this door passed Christ himself, and all his saints that were before thee; and so shall all the rest

after them and thee. Why shouldst thou fear that which is common to all

God's elect? why should that be uncouth to thee which was so welcome to

all them? Fear not death, for as it is the exodus of a bad, so it is

the genesis of a better world--the end of a temporal, but the beginning

of an eternal life.

  

3. Consider that there are but three things that can make death so

fearful to thee:--First, The loss thou hast thereby; Secondly, The pain

that Is therein; Thirdly, The terrible effects which follow after. All

these are but false fires and causeless fears.

  

For the first, If thou leavest here uncertain goods which thieves may

rob, thou shalt find in heaven a true treasure, that can never be taken

away (Matt. vi. 19, 20:) these were but lent thee as a steward upon

accounts, those shall be given thee as thy reward for ever. If thou

leavest a loving wife, thou shalt be married to Christ, which is more

lovely.

  

If thou leavest children and friends, thou shalt there find all

thy religious ancestors and children departed--yea, Christ, and all his

blessed saints and angels; and as many of thy children as are God's

children, shall thither follow after thee. Thou leavest an earthly

possession and a house of clay (2 Cor. v. 1), and thou shalt enjoy an

heavenly inheritance and mansion of glory, which is purchased,

prepared, and reserved for thee (John xiv. 2.) What hast thou lost?

nay, is not death unto thee gain? Go home, go home, and we will follow

after thee.

  

[빌 1:20-빌 1:21]

(20)나의 간절한 기대와 소망을 따라 아무 일에든지 부끄럽지 아니하고 오직 전과 같이 이제도 온전히 담대하여 살든지 죽든지 내 몸에서 그리스도가 존귀히 되게 하려 하나니  (21)이는 내게 사는 것이 그리스도니 죽는 것도 유익함이니라 (20)According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. (21)For to me to live is Christ, and to die is gain.                            Phil 1:20-21

  

Secondly, For the pain in death. The fear of death more pains many than

the very pangs of death; for many a Christian dies without any great

pangs or pains. [129] Pitch the anchor of thy hope on the firm ground

of the word of God, who hath promised in thy weakness to perfect his

strength (2 Cor. xii. 9), and not to suffer thee to be tempted above

that thou art able to bear (1 Cor. x. 13;) and Christ will shortly turn

all thy temporal pains to his eternal joys.

  

Lastly, As for the terrible effects which follow after death, they

belong not unto thee, being a member of Christ; for Christ by his death

hath taken away the sting of death to the faithful, so that now there

is no condemnation to them that are in Christ Jesus (Rom. viii. 1.) And

Christ hath protested, that he that believeth in him hath everlasting

life, and shall not come into condemnation, but hath passed from death

unto life (John v. 24.)

  

Upon which the Holy Spirit from heaven saith, "Blessed are the dead which die in the Lord; and that from henceforth they rest from their labours and their works do follow them." In respect, therefore, of the faithful, death is swallowed up in victory, and his sting, which is sin and the punishment of it, is taken away by

Christ (1 Cor. xv. 54.) Hence death is called, in respect of our

bodies, a sleep and rest (1 Thess. iv. 13; Isa. xxvi.; Rev. xiv.;) in

respect of our souls, a going to our heavenly Father, a departing in

peace, [130] a removing from this body to go to the Lord, a dissolution

of soul and body to be with Christ, [131]

  

What shall I say? "Precious in the sight of the Lord is the death of his saints." These pains are but thy throes and travail to bring forth eternal life. And who would not pass through hell to go to paradise? much more through death. There is nothing after death that thou needest fear; not thy sins, because Christ hath paid thy ransom; not the Judge, for he is thy loving

brother; not the grave, for it is the Lord's bed; not hell, for thy

Redeemer keeps the keys; not the devil, for God's holy angels pitch

their tents about thee, and will not leave thee till they bring thee to

heaven. Thou wast never nearer eternal life; glorify, therefore, Christ

by a blessed death: say cheerfully, Come, Lord Jesus, for thy servant

cometh unto thee. I am willing, Lord help my weakness.

  

[129] Timor mortis ipsa morte pejor.

[130] Apolusis en eiree (Luke ii. 29.)

[131] (2 Cor. v.; Phil. i. 23.) Analusis. More porta glori�.--Greg.

Janua vit�.--Bernard.

  

  

  

SEVEN SANCTIFIED THOUGHTS AND MOURNFUL SIGHS OF A SICK MAN READY TO DIE.

Now, forasmuch as God of his infinite mercy doth so temper our pain and

sickness, that we are not always oppressed with extremity, but gives us

in the midst of our extremities some respite, to ease and refresh

ourselves, thou must have an especial care, considering how short a

time thou hast either for ever to lose or to obtain heaven, to make use

of every breathing time which God affords thee; and during that little

time of ease to gather strength against the fits of greater anguish.

Therefore, in these times of relaxation and ease use some of these

short thoughts and sighs:--

  

The first Thought.

Seeing every man enters into this life in tears, passeth it in sweat,

and ends it in sorrow, ah! what is there in it, that a man should

desire to live any longer in it! O what a folly is it, that when the

mariner rows with all his force to arrive at the wished port, and that

the traveller never resteth till he come to his journey's end, we fear

to descry our port, and therefore would put back our bark to be longer

tossed in this continual tempest; we weep to see our journey's end,

and, therefore, desire our journey to be lengthened, that we might be

more tired with a foul and cumbersome way.

  

  

The spiritual Sigh thereupon.

O Lord, this life is but a troublesome pilgrimage, few in days, but

full in evils (Gen. xlvii. 9), and I am weary of it, by reason of my

sins. Let me, therefore, O Lord, entreat thy majesty, in this my bed of

sickness, as Elias did under the juniper tree in his affliction,--It is

now enough, O Lord, that I have lived so long in this vale of misery,

take my soul into thy merciful hands, for I am no better than my

fathers (1 Kings xix. 4.)

  

  

The second Thought.

Think with what a body of sin thou art laden (Rom. vii. 24), what great

civil wars are contained in a little world (Jam. iv. 1;) the flesh

fighting against the spirit (Gal. v. 17), passion against reason, earth

against heaven, and the world within thee banding itself for the world

without thee; and that but one only means remains to end this

conflict--death, which, in God's appointed time, will separate thy

spirit from thy flesh, the pure and regenerate part of thy soul, from

that part which is impure and unregenerated.

  

The spiritual Sigh upon the second Thought.

"O wretched man that I am, who shall deliver me from the body of this

death?" (Rom. vii. 24.) O my sweet Saviour Jesus Christ, "thou hast

redeemed me with thy precious blood!" (Rev. v. 9.) And "because thou

hast delivered my soul from sin, mine eyes from tears, and my feet from

falling" (Psal. cxvi. 8), I do here, from the very bottom of my heart,

ascribe the whole praise and glory of my salvation to thy only grace

and mercy (Psal. cxlv.), saying with the holy apostle, "Thanks be unto

God, which hath given me the victory through our Lord Jesus Christ" (1

Cor. xv. 57.)

  

  

The third Thought.

Think how it behoves thee to be assured that thy soul is Christ's, for

death hath taken sufficient gages to assure himself of thy body, in

that all thy senses are ready to die, save only the sense of pain; but

since the beginning of thy being began with pain, marvel the less if

thy end conclude with dolours. But if these temporal dolours, which

only afflict the body, be so painful, O Lord, "who can endure the

devouring fire? who can abide the everlasting burning?" (Isa. xxxiii.

14.)

  

The spiritual Sigh upon the third Thought.

O Lord Jesus Christ, the Son of the living God, who art the only

physician that canst ease my body from pain, and restore my soul to

life eternal, put thy passion, cross, and death, between my soul and

thy judgments, and let the merits of thy obedience stand between thy

Father's justice and my disobedience, and from these bodily pains

receive my soul into thy everlasting peace: for I cry unto thee with

Stephen, "Lord Jesus, receive my spirit!" (Acts vii. 59.)

  

  

The fourth Thought.

Think that the worst that death can do, is but to send thy soul sooner

than thy flesh would be willing to Christ and his heavenly joys;

remember that that worst is thy best hope. The worst, therefore, of

death, is rather a help than a harm.

  

The spiritual Sigh upon the fourth Thought.

O Lord Jesus Christ, the Saviour of all them that put their trust in

thee, forsake not him that in misery flieth unto thy grace for succour

and mercy. O sound that sweet voice in the ears of my soul, which thou

spakest unto the penitent thief on the cross, "This day thou shalt be

with me in paradise" (Luke xxiii. 43.) For I, O Lord, do, with the

apostle, from my soul speak unto thee, "I desire to be dissolved, and

to be with Christ" (Phil. i. 23.)

  

  

The fifth Thought.

Think, if thou fearest to die, that in mount Sion there is no death;

for he that believeth in Christ shall never die (Isa. xxv. 7, 8; John

xi. 25.) And if thou desirest to live, without doubt the life eternal,

to which this death is a passage, surpasseth all. There do all the

faithful departed, having ended their miseries, live with Christ in

joys. And thither shall all the godly which survive be gathered out of

their troubles to enjoy with him eternal rest.

  

The spiritual Sigh on the fifth Thought.

O Lord, thou seest the malice of Satan, who not contenting himself,

like a roaring lion, all the days and nights of our life, to seek our

destruction (1 Pet. v. 8), shews himself busiest when thy children are

weakest and nearest to their end; O Lord, reprove him, and preserve my

soul. He seeks to terrify me with death, which my sins have deserved;

  

but let thy Holy Spirit comfort my soul with the assurance of eternal

life, which thy blood hath purchased. Assuage my pain, increase my

patience, if it be thy blessed will, end my troubles, for my soul

beseecheth thee with old Simeon, "Lord, now let me thy servant depart

in peace according to thy word" (Luke ii. 29.)

  

  

  

The sixth Thought.

Think with thyself what a blessing God hath bestowed upon thee above

many millions in the world; that whereas they are either Pagans, who

worship not the true God, or idolaters, who worship the true God

falsely, thou hast lived in a true Christian church, and hast grace to

die in the true Christian faith, and to be buried in the sepulchre of

God's servants; who all wait for the hope of Israel (Acts xxvi. 6, 7),

the raising of their bodies in the resurrection of the just (Luke xiv.

14.)

  

The spiritual Sigh upon the sixth Thought.

O Lord Jesus Christ, who art the resurrection and the life, in whom

whosoever believeth shall live, though he were dead, I believe that

whosoever liveth and believeth in thee, shall never die. I know that I

shall rise again in the resurrection of the last day; for I am sure,

that thou, my Redeemer, livest: and though that after my death, worms

destroy this body; yet I shall see thee, my Lord and my God, in this

flesh (John xi. 24, 25, 26; Job xix. 25, 26.)

  

Grant, therefore, O Christ, for thy bitter death and passion's sake, that at that day I may be one of them to whom thou wilt pronounce that joyful sentence, "Come,

ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world" (Matt. xxv. 34.)

  

  

  

The seventh Thought.

Think with thyself how Christ endured for thee a cursed death, and the

wrath of God (Gal. iii. 13), which was due unto thy sins; and what

terrible pains and cruel torments the apostles and martyrs have

voluntarily suffered for the defence of Christ's faith, when they might

have lived by dissembling or denying him: how much more willing

shouldst thou be to depart in the faith of Christ, having less pains to

torment thee, and more means to comfort thee?

  

The spiritual Sigh upon the seventh Thought.

O Lord, my sins have deserved the pains of hell and eternal death, much

more these fatherly corrections wherewith thou dost afflict me. But, O

blessed Lamb of God, which takest away the sins of the world, have

mercy upon me, and wash away all my filthy sins with thy most precious

blood, and receive my soul into thy heavenly kingdom, for into thy

hands, O Father, I commend my spirit, for thou hast redeemed me, O

Lord, thou God of truth (John i. 29; Rev. i. 5; Luke xxiii. 42; Psal.

xxxi. 5.)

  

  

  

The sick Person ought now to send for some godly Pastor.

In any wise remember, if conveniently it may be, to send for some godly

and religious pastor, not only to pray for thee at thy death--for God

in such a case hath promised to hear the prayers of the righteous

prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1;

1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned

repentance to declare to thee the absolution of thy sins.

  

For as Christ hath given him a calling to baptize thee unto repentance for the

remission of thy sins (Mark i. 4; Acts xix. 4), so hath he likewise

given him a calling, and power, and authority, upon repentance, to

absolve thee from thy sins (1 Cor. v. 4; 2 Cor. x. 8.) "I will give

thee the keys of the kingdom of heaven; and whatsoever thou shalt bind

upon earth, shall be bound in heaven; and whatsoever thou shalt loose

on earth, shall be loosed in heaven" (Matt. xvi. 19.)

  

And again, "Verily, I say unto you, whatsoever ye bind in earth, shall be bound in

heaven; and whatsoever ye loose in earth, shall be loosed in heaven"

(Matt. xviii. 18.) And again, "Receive ye the Holy Ghost; whose soever

sins ye remit, they are remitted unto them, and whose soever sins ye

retain, they are retained" (John xx. 22, 23.) This doctrine was as

ancient in the church of God as Job; for Elihu tells him, That when God

strikes a man with malady on his bed, so that his soul draweth near the

grave, and his life to the buriers, if there be any messenger with him,

or an interpreter, one of a thousand, to declare unto man his

righteousness, then will he have mercy upon him, &c. (Job xxxiii. 19,

22, 23, 24.)

  

And answerable hereunto, saith St. James, If the sick have

committed sins, upon his repentance, and the prayers of the elders,

they shall be forgiven him. (Jam. v. 15.) These have power to shut

heaven (Rev. xi. 6), and to deliver the scandalous impenitent sinner to

Satan (1 Cor. v. 5;) for the weapons of their warfare are not carnal,

but mighty through God, to cast down, &c., and to have vengeance in

readiness against all disobedience. They have the key of loosing,

therefore the power of absolving. [132] (2 Cor. x. 4, &c.)

  

The bishops and pastors of the church do not declare the forgiveness of

sin by any absolute power of their own (1 Cor. v. 4), for so only

Christ their master forgiveth sins, but ministerially, as the servants of Christ, and stewards (1 Cor. iv. 1, 2; Acts xiii. 38), to whose fidelity their Lord and Master hath committed his keys, and that is when they do declare and pronounce, either publicly or privately, by the word of God, what bindeth, what looseth, and the mercies of God to penitent sinners, or his judgments to impenitent and obstinate persons; and so do apply the general promises or threatenings to the penitent or impenitent.

  

For Christ from heaven doth by them, as by his ministers on earth, [133] declare whom he remitteth and bindeth, and to whom he will open the gates of heaven, and against whom he will shut them. And therefore it is not said, whose sins ye signify to he remitted; but, whose sins ye remit. They than do remit sins, because Christ by their ministry remitteth sins, as Christ by his disciples loosed Lazarus (John xi. 44.)

  

And as no water could wash away Naaman's leprosy but the waters of Jordan, though other rivers were as clear, because the promise was annexed unto the water of Jordan, and not to other rivers; so though another man may pronounce the same words, yet have they not the like efficacy and power to work on the conscience, as when they are pronounced from the mouth of Christ's ministers, because the promise is annexed to the word of God in their mouths, for them hath he chosen, separated, and set apart for this work, and to them he hath committed the ministry and word of reconciliation;

  

by their holy calling and ordination they have received the Holy Ghost, and the ministerial power of binding and loosing. They are sent forth of the Holy Ghost for this work, whereunto he hath called them (John xx. 22, 23; Acts i. 24; xiii. 2, 4; Rom. i. 1; 2 Cor. v. 18, 19; 1 Cor. i. 1; Heb. v. 4; Tit. i. 5.)

  

And Christ gives his ministers power to pronounce the forgiveness of sins to the penitent in the same words that he teacheth us in the Lord's prayer to desire God to forgive us our sins; [134] to assure all penitent sinners, that God by his minister's absolution doth fully, through the merits of Christ's blood, forgive them all their sins, so that what Christ decreeth in heaven,  in foro judicii,  the same he declares on earth by his reconciling ministers,  in foro poenitenti;

  

so that as God hath reconciled the world to himself by Jesus Christ, so hath he, saith the apostle, given unto us the ministry of this reconciliation (2 Cor. v. 18.)

  

He that sent them to baptize, saying, "Go and teach all nations, baptizing them," &c., sent them also to remit sins, saying, "As my Father sent me, so send I you; whose soever sins ye remit, they are remitted unto them," &c. (John xx. 21, 23.) As therefore none can baptize, though he use the same, water and words, but only the lawful minister which Christ hath called and authorized to this divine and ministerial function, so though others may comfort with good words,

  

yet none can absolve from sin but only those to whom Christ hath committed the holy ministry and word of reconciliation (2 Cor. ii. 7, 10; Heb. v. 1, 4; 2 Cor. v. 18, 19;) and of their absolution Christ speaketh, "He that heareth you, heareth me" (Luke x. 16.) In a doubtful title thou wilt ask the counsel of a skilful lawyer; in peril of sickness thou wilt know the advice of the learned physician; and is there no danger in dread of damnation for a sinner to be his own judge?

  

Judicious Calvin teaches this point of doctrine most plainly, "Et si

omnes mutuo nos debeamus consolari,"&c. [135] "Although," saith he, "we ought to comfort and confirm one another in the confidence of God's

mercy, yet we see that the ministers are appointed as witnesses and

sureties to ascertain our consciences of the remission of sins; insomuch as they are said to remit sins, and to loose souls.

  

Let every faithful man, therefore, remember, that it is his duty, if inwardly he

be vexed and afflicted with the sense of his sins, not to neglect' that

remedy which is offered unto him by the Lord; to wit, that, for the

easing of his conscience, he may make private confession of his sins unto his pastor; and that he desire his private endeavour for the

application of some comfort unto his soul, whose office it is, both

publicly and privately, to administer evangelical consolation to God's

people."

  

Beza highly commendeth this practice; and Luther saith, That he had rather lose a thousand worlds, than suffer private confession to be thrust out of the church. Our church hath ever most soundly maintained the truth of this doctrine; but most justly abolished the tyrannous and antichristian abuse of popish auricular confessions, which they thrust upon the souls of Christians as an expiatory sacrifice, and a

meritorious satisfaction for sin;

  

racking their consciences to confess, when they feel no distress, and to enumerate all their sins, which is impossible: that by this means they might dive into the secrets of all men, which oft-times hath proved pernicious, not only to private persons, but also to public estates.

  

  

But the truth of God's word is, that no person having received orders in the Church of Rome, can truly absolve a sinner; for the keys of absolution are two; the one is the key of authority, and that only Christ hath (Rev. iii. 7; Mark ii. 7; Luke v. 21;) the other is the key of ministry, and this he gives to his ministers (Matt. xvi. 19), who are therefore called the ministers of Christ, the stewards of God's mysteries (1 Cor. iv. 1), the ambassadors of reconciliation, bishops, pastors, elders, &c. (2 Cor. v. 20.) [136]

  

But Christ never ordained, in the New Testament, any order of

sacrificing priests; neither is the name of hiereus, which properly

signifieth sacerdos, or sacrificing priest, given to any officer of

Christ, in all the New Testament; neither do we read in all the New

Testament of any who confessed himself to a priest, but Judas ( Matt.

xxvii. 4;) neither is there any real priest in the New Testament, but

only Christ (Heb. vii. 24, 27, 28;)

  

neither is there any part of his priesthood to be now accomplished on earth, but that which he fulfilleth in heaven by making intercession for us (Heb. viii. 4; vii. 15.) Seeing, therefore, Christ never ordained any order of sacrificing priests; and that popish priests scorn the name of minister of the

gospel, to whom only Christ committed his keys,

  

it necessarily followeth, that no popish priests can truly either excommunicate or

absolve any sinner, or have any lawful right to meddle with Christ's

keys. But the antichristian abuse of this divine ordinance should not

abolish the lawful use thereof between Christians and their pastors in

cases of distress of conscience, for which it was chiefly ordained.

  

And, verily, there is not any means more excellent to humble a proud

heart, nor to raise up an humble spirit, than this spiritual conference

between the pastors and the people committed to their charge. If any sin, therefore, troubleth thy conscience, confess it to God's minister;

ask his counsel, and if thou dost truly repent, receive his absolution.

  

And then doubt not  in foro conscienti  but thy sins be as verily

forgiven on earth, as if thou didst hear Christ himself in foro judicii

pronouncing them to be forgiven in heaven, "Qui vos audit, me audit;"

he that heareth you, heareth me (Luke x. 16.) Try this, and tell me

whether thou shalt not find more ease in thy conscience, than can be

expressed in words. Did profane men consider the dignity of this divine

calling, they would the more honour the calling and reverence the

persons.

  

The sick man having thus eased his conscience, and received a full assurance of forgiveness, may do well, having a convenient number of faithful Christians joined with him, to receive the holy sacrament of

the Lord's Supper, to encourage him in his faith, and to discourage the

devil in his assaults.

  

In this respect the council of Nice termed this sacrament viaticum, the soul's provision for her journey. And albeit the Lord's Supper be an ecclesiastical action, yet forasmuch as our Lord, the first institutor, celebrated it in a private house (Matt. xxvi. 18; Luke xxii. 12), and that St. Paul terms the houses of

Christians, the churches of Christ (Rom. xvi. 5; Philem. i. 2;)

  

And that Christ himself hath promised to be in the midst of the faithful,

where but two or three are gathered together in his name (Matt. xviii.

20;) I see no reason, but if Christians desire it, when they are not,

through sickness, able to come to the church but that they should

receive, and pastors ought to administer, the sacrament unto them at

home.

  

He sheweth more simplicity than knowledge, who thinks that this

savours of a private mass; for a mass is called private, not because it

is said in a private house, but because, as Bishop Jewel [137] teacheth

out of Aquinas, the priest receiveth the sacrament himself alone,

without distribution made unto others; and then it is private, although

the whole parish be present and look upon him.

  

There is as much difference between such a communion, and the antichristian idol of a private mass, as there is between heaven and hell. For at a communion

in a private family, upon such an extraordinary occasion, Christ's

institution is observed. Many faithful brethren meet together, and

tarry one for another; Christ's death is remembered and shewed, and the

minister, together with the faithful and the sick party, do communicate.



Master Calvin saith, "That he doth very willingly admit administering of the communion to them that are sick, when the case and opportunity so requireth." And in another place he saith, "That he hath many weighty reasons to compel him not to deny the Lord's Supper unto the sick." Yet I would wish all Christians to use, to receive often, in their health especially, once every month with the whole church; for then they shall not need so much to assemble their friends upon such an occasion, nor so much to be troubled themselves for want of the sacrament.

  

For, as Mr. Perkins saith very well, [138] "The fruit and efficacy of the sacrament is not to be restrained to the time of receiving, but it extends itself to the whole time of man's life afterwards;" the efficacy whereof, did men thoroughly understand, they should not need to be so often exhorted to receive it.

  

"Pastores omnes hic exoratos vellem, ut in hujus controversi statum

penitius introspiciant; nec fideles ex hac vita migrantes, et panem

vit petentes, viatico suo fraudari sinant, ne lugubris ista in iis ad

impleatur lamentatio. Parvuli panem petunt, et non sit qui frangat

eis." (Lam. iv. 4.) [139]

  

As, therefore, when a wicked liver dieth, he may say to death as Ahab

said to Elijah, "Hast thou found me, O mine enemy?" (1 Kings xxi. 20;)

so, on the other side, when it is told a penitent sinner that death

knocks at the door, and begins to look him in the face, he may say of

death, as David said of Ahimaaz, "Let him come and welcome, for he is a

good man, and cometh with good tidings" (2 Sam. xviii. 27:) [140] he is

the messenger of Christ, and bringeth unto me the joyful news of eternal life.

  

And as the Red Sea was a gulf to drown the Egyptians to destruction, but a passage to the Israelites to convey them to Canaan's possession, so death to the wicked is a sink to hell and condemnation, but to the godly the gate to everlasting life and salvation. And one day of a blessed death will make an amends for all the sorrows of a bitter life. "Summum hominis bonum, bonus ex hac vita exitus."

  

When, therefore, thou perceivest thy soul departing from thy body, pray

with thy tongue if thou canst, else pray in thy heart and mind these

words, fixing the eyes of thy soul upon Jesus Christ thy Saviour:--

  

  

  

A Prayer at the yielding up of the Ghost.

(임종을 직면한 영혼을 위한 기도)

O Lamb of God, which by thy blood hast taken away the sins of the

world, have mercy upon me a sinner. Lord Jesus receive my spirit. Amen.

  

When the sick party is departing, let the faithful that are present

kneel down and commend his soul to God in these or the like words:--

  

O Gracious God and merciful Father, who art our refuge and strength,

and a very present help in trouble, lift up the light of thy favourable

countenance at this instant upon thy servant that now cometh to appear

in thy presence; wash away, good Lord, all his sins by the merits of

Christ Jesus' blood, that they may never be laid to his charge.

Increase his faith, preserve and keep safe his soul from the danger of

the devil and his wicked angels. Comfort him with thy Holy Spirit;

cause him now to feel that thou art his loving Father, and that he is

thy child by adoption and grace.

  

Save, O Christ, the price of thy own blood, and suffer him not to be lost whom thou hast bought so dearly. Receive his soul, as thou didst the penitent thief, into thy heavenly paradise; let thy blessed angels conduct him thither as they carried the soul of Lazarus; and grant unto him a joyful resurrection at the

last day. O Father, hear us for him, and hear thy own Son, our only

mediator, that sits at thy right hand, for him and us all, even for the

merits of that bitter death and passion which he hath suffered for us:

  

in confidence whereof, we now recommend his soul into thy fatherly

hands, in that blessed prayer which our Saviour hath taught us in all

times of our troubles to say unto thee:--"Our Father which art in

heaven, hallowed be thy name," &c.

  

Thus far of the practice of piety in dying in the Lord.

  

  

[132] Ministri peccata remittunt non autixousios, sed organikos

[133] To this end saith Basil, in Asc. c. 13--"Christus omnibus

pastoribus et doctoribus ecclesi, Hisen parechei exousian, qualem

tribuit potestatem, cujus signum est quod omnes ex quo ligant et

solvunt, ut Petrus." Papists dare not deny this. "Quilibet sacerdos

(quantum est ex virtute clavium) habet potestatem indifferenter in

omnes." In Supplement, Thom. iv. ver. 6.

  

[134] An tinon uphets tas humartias (John xx. 23.) Kai aphis hemin tas

hamartias hemon.

[135] Lib. iii. Instit. cap. iv. sect. 12.

[136] Ministerii claves duplex est, una scientia discernendi (1 Cor.

xii. 10; 1 John iv. l.) Alia est potestas ligandi et absolvendi (John

xx. 23.)

  

[137] Jewel against Hardinge, Art. I. fol. 4.

[138] Perkins his right way of dying well.

[139] Admonitio ad Pastores.

[140] Ut moriare pius, vivere disce pie.

  

  

  

Now follows the Practice of Piety in dying for the Lord.

             (순교자의 도에 관하여 )

The practice of piety in dying for the Lord is termed Martyrdom.

  

Martyrdom is the testimony which a Christian bears to the doctrine of the Gospel by enduring any kind of death; to invite many, and to confirm all, to embrace the truth thereof. To this kind of death Christ hath promised a crown: "Be thou faithful unto the death, and I will give thee the crown of life." Which promise the Church so firmly believed, that they termed martyrdom itself a crown. And God, to animate Christians to this excellent prize, would, by a prediction,

that Stephen, the first Christian martyr, should have his name of a crown (Stephanos)

  

  

Of Martyrdom there are three kinds.

1. Sola voluntate, in will only; as John the evangelist, who, being

boiled in a cauldron of oil, came out rather anointed than sod; and

died of old age at Ephesus.

  

2. Solo opere, in deed only; as the innocents of Bethlehem.

  

3. Voluntate et opere, both in will and deed; as in the primitive

Church, Stephen, Polycarpus, Ignatius, Laurentius, Romanus,

Antiochianus, and thousands. And in our days, Cranmer, Latimer, Hooper,

Ridley, Farrar, Bradford, Philpot, Sanders, Glover, Taylor, and others

innumerable, whose fiery zeal to God's truth brought them to the flames

of martyrdom to seal Christ's faith. It is not the cruelty of the

death, but the innocency and holiness of the cause that maketh a

martyr. [141]

  

Neither is an erroneous conscience a sufficient warrant to suffer martyrdom, because science in God's word must direct conscience in man's heart: for they who killed the apostles in their erroneous conscience thought they did God good service (John xvi. 2;) and Paul of zeal breathed out slaughters against the Lord's saints (Acts ix. 1; Phil. iii. 6.) Now whether the cause of our Seminary

priests and Jesuits be so holy, true, and innocent, as that it may

warrant their conscience to suffer death, and to hazard their eternal

salvation thereon, let Paul's epistle written to the ancient Christian

Romans {but against our new antichristian Romans) be judge. [142]

  

And it will plainly appear that the doctrine which St. Paul taught to the

ancient church of Rome is ex diametro opposite in twenty-six

fundamental points of true religion to that which the new church of

Rome teacheth and maintaineth; for St. Paul taught the primitive church

of Rome--

  

1. That our election is of God's free grace, and not ex operibus

prvisis (Rom. ix. 11; xi. 5, 6.)

  

2. That we are justified before God by faith only, without good works

(Rom. iii. 20, 28; iv. 2, &c.; i. 17.)

  

3. That the good works of the regenerate are not of their own

condignity meritorious, nor such as can deserve heaven (Rom. viii. 18;

xi. 6; vi. 23.)

  

4. That those books only are God's oracles and canonical Scripture,

which were committed to the custody and credit of the Jews (Rom. iii.

2; i. 2; xvi. 26;) such were never the Apocrypha.

  

5. That the holy Scriptures have God's authority (Rom. ix. 17; iii. 4;

xi. 32, compared with Gal. iii. 22.) therefore above the authority of

the church. [143]

  

6. That all, as well laity as clergy, that will be saved, must

familiarly read or know the holy Scripture (Rom. xv. 4; x. 1, 2, 8;

xvi. 26.)

  

7. That all images made of the true God are very idols (Rom. i. 23 and

Rom. ii. 22 compared.) [144]

  

8. That to bow the knee religiously to an image, or to worship any

creature, is mere idolatry (Rom. xi. 4) and a lying service (i. 25.)

  

9. That we must not pray unto any, but to God only, in whom we believe

(Rom. x. 13, 14; viii. 15, 27), therefore not to saints and angels.

  

10. That Christ is our only intercessor in heaven (Rom. viii. 34; v. 2;

xvi. 27.)

  

11. That the only sacrifice of Christians, is nothing but the spiritual

sacrifices of their souls and bodies to serve God in holiness and

righteousness (Rom. xii. 1; xv. 16), therefore no real sacrificing of

Christ in the mass.

  

12. That the religious worship called dulia, as well as latria,

belongeth to God alone (Rom. i. 9; xii. 11; xvi. 18 compared.)

  

13. That all Christians are to pray unto God in their own native

language (Rom. xiv. 11.)

  

14. That we have not of ourselves, in the state of corruption, freewill

unto good (Rom. vii. 18, &c.; ix. 16.)

  

15. That concupiscence in the regenerate is sin (Rom. vii. 7, 8, 10.)

  

16. That the sacraments do not confer grace ex opere operato, but sign

and seal that which is conferred already unto us (Rom. iv. 11, 12; ii.

28, 29.)

  

17. That every true believing Christian may in this life be assured of

his salvation (Rom. viii. 9; xvi. 35, &c.)

  

18. That no man in this life, since Adam's fall, can perfectly fulfil

the commandments of God (Rom. vii. 10, &c.; iii. 19, &c.; xi. 32.)

  

19. That to place religion in the difference of meat and days, is

superstition (Rom. xiv. 3, 5, 6; xvii. 23.)

  

20. That the imputed righteousness of Christ, is that only that makes

us just before God (Rom. iv. 9, 17, 23.)

  

21. That Christ's flesh was made of the seed of David, by incarnation;

not of a wafer cake by transubstantiation (Rom. i. 3.)

  

22. That all true Christians are saints, and not those whom the pope

only doth canonize (Rom. i. 7; viii. 27; xv. 31: xvi. 2, 15; xv. 25.)

  

23. That ipse, Christ, the God of peace, and not ipsa, the woman, would

bruise the serpent's head (Rom. xvi. 20.)

  

24. That every soul must of conscience be subject, and pay tribute to

the higher powers, that is, the magistrates which bear the sword (Rom.

xiii. 1, 2, &c.;) and therefore the pope and all prelates must be

subject to their emperors, kings, and magistrates, unless they will

bring damnation upon their souls, as traitors, that resist God and his

ordinance (Rom. xiii. 2.)

  

25. That Paul, not Peter, was ordained by the grace of God, to be the

chief apostle of the Gentiles, and consequently of Rome, the chief city

of the Gentiles (Rom. xv. 15, 16, 19, 20, &c.; xi. 4, 13, 16.) [145]

  

26. That the church of Rome may err and fall away from the true faith,

as well as the church of Jerusalem, or any other particular church

(Rom. xi. 20, 21, 22.)

  

And seeing the new upstart church of Rome teaches in all these, and in

innumerable other points, clean contrary to that which the apostle

taught the primitive Romans, let God and this epistle judge between

them and us; whether of us both stands in the true ancient catholic

faith, which the apostle taught the old Romans; and whether we have not

done well to depart from them, so far as they have departed from the

apostle's doctrine? and whether it be not better to return to St.

Paul's truth than still to continue in Rome's error ?

  

And if this be true, then let Jesuits and seminary priests take heed and fear, lest it be not faith, but faction; not truth, but treason ; not religion, but

rebellion; beginning at Tiber and ending at Tyburn, which is the cause

of their deaths. And being sent from a troublesome apostatical see,

rather than from a peacable apostolical seat, because they cannot be

suffered to persuade subjects to break their oaths, and to withdraw

their allegiance from their sovereign, to raise rebellion, to move

invasion, to stab and poison queens, to kill and murder kings, to blow

up whole states with gunpowder, they desperately cast away their own

bodies to be hanged and quartered:

  

and (their souls saved, if they belong to God) I wish such honour to all his saints that send them (Psal. cxlix. 9.) And I have just cause to fear, that the miracles of

Lipsius's two ladies, Blunstone's boy, Garnet's straw, and the maid's

fiery apron, will not suffice to clear, that these men are not

murderers of themselves, rather than martyrs of Christ. [146]

  

And with what conscience can any priest count Garnet a martyr, when his

own conscience forced him to confess, that it was for treason, and not

for religion, that he died? But if the priests of such a gunpowder

gospel be martyrs, I marvel who are murderers? If they be saints, who

are Scythians? and who are cannibals, if they be catholics?

  

But leaving these, if they will be filthy, to their filthiness still,

let us, to whose fidelity the Lord hath committed his true faith, as a

precious deposit (1 Tim. vi. 20), pray unto God, that we may lead a

holy life, answerable to our holy faith, in piety to Christ, and

obedience to our king (Prov. xxiv. 21; 1 Pet. ii. 17;) that if our

Saviour shall ever count us worthy that honour to suffer martyrdom for

his gospel's sake (Acts v. 41),

  

be it by open burning at the stake, as in Queen Mary's days; or by secret murdering, as in the Inquisition-house; or by outrageous massacring, as in the Parisian Matins; or in being blown up with gunpowder, as was intended in the

Parliament-house; we may have grace to pray for the assistance of his

Holy Spirit, so to strengthen our frailty, and to defend his cause, as

that we may seal with our deaths the evangelical truth which we have

professed in our lives:

  

that in the days of our lives we may be blessed by his word (Luke xii. 8; Rev. xiv. 13;) in the day of death, be blessed in the Lord; and in the day of judgment be the blessed of his Father (Matt. xxv. 34.) Even so grant, Lord Jesus. Amen.

  

[141] 1 Pet. ii. 19. Causa, non passio, facit martyrem.--Aug Ep. 61.

Non mortes sed mores.--Dr. Boys; Tho. Aquin. 1. ii. qust. 17, arc. 6.

[142] Epistola ad Romanos, is now Epistola in Romanos.

[143] Note, that "the scripture saith," "God saith," and "the scripture

concludeth," is all one with Paul.

  

[144] To eedola, having reference to what he spake before (Rom i. 23)

Of images.

[145] It seems by Rom. xv. 20, 29, and the whole last chapter, that the

Christians who were in Rome before Paul came thither, were converted by

those preachers whom he had sent thither before him; for he calls them

his "helpers" (ver. 3, 9), "kinsmen" (ver. 7, 13), "fellow-prisoners"

(ver. 7), "the first-fruits of Achaia," where he had preached (ver. 5),

all familiar to him, and to Tertius, who wrote the epistle (ver. 22.)

And therefore they came so joyfully to meet Paul at Apii Forum, hearing

that he was coming towards Rome (Acts xxviii. 15.)

  

[146] Ut Alexandri causa iis qui illam scire cupiunt patefiat;

judicatus est Ephesi ab milio Frontino proconsule, non propter

professiones nomen, sed propter perpetrata latrocinia, cum jam esset

prvaricator (et proditor.)--Euseb. Hist. Eccles. lib. iv. c. 18.

  

[마 16:19-마 16:19]

(19)내가 천국 열쇠를 네게 주리니 네가 땅에서 무엇이든지 매면 하늘에서도 매일 것이요 네가 땅에서 무엇이든지 풀면 하늘에서도 풀리리라 하시고  

(19)And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.                 Mt 16:19







  
  



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