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[원문/번역] A Model of Christian Charity

by 소하리바 2021. 11. 3.

GOD ALMIGHTY in his most holy and wise providence, hath so disposed of the condition of’ mankind, as in all times some must be rich, some poor, some high and eminent in power and dignity; others mean and in submission.

전능하신 하나님께서는 가장 성스럽고도 지혜로운 섭리로 인간의 상태를 처분해 놓으셔서, 어느 때고 간에 혹자는 부자이고 혹자는 가난하며 혹자는 높고 걸출한 위엄과 권위를 가졌고 혹자는 비천하며 복종합니다.

The Reason hereof.

그 이유는 다음과 같습니다.

1 Reason. First, to hold conformity with the rest of his works, being delighted to show forth the glory of his wisdom in the variety and difference of the creatures, and the glory of his power in ordering all these differences for the preservation and good of the whole; and the glory of his greatness, that as it is the glory of princes to have many officers, so this great king will have many stewards, counting himself more honored in dispensing his gifts to man by man, than if he did it by his own immediate hands.

첫째, 그분이 행하신 다른 일들에 순응하자면, 그토록 다양하고 다르게 피조물을 창조하신 그분의 지혜의 영광과 모든 피조물의 보존과 안녕을 위해 이 모든 차이를 질서 잡아 놓으신 그분의 권능의 영광을 내보임은 큰 기쁨입니다. 그분의 위대함의 영광은, 많은 부관을 거느리는 것이 군주의 영광이듯이, 이 위대한 왕께서는 몸소 행하시기보다는 인간 각각에 그분의 재능을 나누시어 스스로의 명예가 드높아짐을 믿으심으로써 많은 시종을 거느리심입니다.

2 Reason. Secondly, that he might have the more occasion to manifest the work of his Spirit: first upon the wicked in moderating and restraining them: so that the rich and mighty should not eat up the poor, nor the poor and despised rise up against their superiors and shake off their yoke. Secondly, in the regenerate, in exercising his graces in them, as in the great ones, their love, mercy, gentleness, temperance etc., in the poor and inferior sort, their faith, patience, obedience, etc.

둘째, 그분의 성령이 행하심을 드러내실 연유를 더 많이 지니심입니다. 우선 부유하고 강한 자들이 빈자들을 집어삼키지 않도록 그리고 가난하고 멸시 받는 자들은 이들보다 우월한 자들에 저항하여 들고 일어남으로써 자신의 멍에를 벗지 못하도록 악인들을 다스리고 억누르심입니다. 그러한 다음에, 위대한 이들이 자신의 사랑과 자비, 관대, 절제 등을 실천하고 가난하고 열등한 자들이 자신의 믿음과 인내, 복종을 실천하듯이 갱생한 자들에게 그분의 은총을 행하심입니다.

3 Reason. Thirdly, that every man might have need of others, and from hence they might be all knit more nearly together in the bonds of brotherly affection. From hence it appears plainly that no man is made more honorable than another or more wealthy etc., out of any particular and singular respect to himself, but for the glory of his creator and the common good of the creature, man. Therefore, God still reserves the property of these gifts to himself as Ezek. 16:17—he there calls wealth, his gold and his silver, and Prov. 3:9—he claims their service as his due, honor the Lord with thy riches, etc. All men being thus (by divine providence) ranked into two sorts, rich and poor; under the first are comprehended all such as are able to live comfortably by their own means duly improved; and all others are poor according to the former distribution.

셋째, 모든 인간은 타인을 필요로 하고 이러한 연유로 그들이 형제애로 엮여 있습니다. 이런 점에서, 어느 누구도 창조주의 영광과 피조물 인간의 일반이익을 위해서가 아니라면, 단지 자기 자신에 대해 특별한 어떤 존경을 지닌다는 이유로 다른 이보다 영광스럽거나 부유하거나 하도록 만들어지지 않음은 명확합니다. 그러므로 신께서는, 에제키엘서 16장 17절에서 "그분은 부와 금과 은을 부르시니"라고 적힌 바, 그리고 잠언 3장 9절에서 "그분은 그들의 봉사를 그분이 마땅히 받아야 할 것으로 여기시매 주님을 그 부로서 찬미하기를"이라고 적힌 바, 이 은혜의 소유권을 여전히 그분께 남겨두십니다. 이와 같이 모든 사람은 (신의 섭리에 의해) 부자와 빈자 두 종류로 나뉘는데, 첫째의 인간들 아래에는 적절한 절차에 따라 증진된 자기 자신의 수단으로 편안하게 잘 살 수 있는 인간들이 있고, 그 밖의 모든 인간은 이전의 분배대로 가난합니다.

There are two rules whereby we are to walk one towards another: Justice and Mercy. These are always distinguished in their act and in their object, yet may they both concur in the same subject in each respect; as sometimes there may be an occasion of showing mercy to a rich man in some sudden danger or distress, and also doing of mere justice to a poor man in regard of some particular contract, etc.

There is likewise a double Law by which we are regulated in our conversation towards another. In both the former respects, the Law of Nature and the Law of Grace (that is, the moral law or the law of the gospel) to omit the rule of justice as not properly belonging to this purpose otherwise than it may fall into consideration in some particular cases. By the first of these laws, man as he was enabled so withal is commanded to love his neighbor as himself. Upon this ground stands all the precepts of the moral law, which concerns our dealings with men. To apply this to the works of mercy, this law requires two things. First, that every man afford his help to another in every want or distress.

Secondly, that he perform this out of the same affection which makes him careful of his own goods, according to the words of our Savior (from Matthew 7:12), whatsoever ye would that men should do to you. This was practiced by Abraham and Lot in entertaining the angels and the old man of Gibea. The law of Grace or of the Gospel hath some difference from the former (the law of nature), as in these respects: First, the law of nature was given to man in the estate of innocence. This of the Gospel in the estate of regeneracy. Secondly, the former propounds one man to another, as the same flesh and image of God. This as a brother in Christ also, and in the communion of the same Spirit, and so teacheth to put a difference between Christians and others. Do good to all, especially to the household of faith. Upon this ground the Israelites were to put a difference between the brethren of such as were strangers, though not of the Canaanites.

Thirdly, the Law of Nature would give no rules for dealing with enemies, for all are to be considered as friends in the state of innocence, but the Gospel commands love to an enemy. Proof: If thine enemy hunger, feed him; "Love your enemies... Do good to them that hate you" (Matt. 5:44).

This law of the Gospel propounds likewise a difference of seasons and occasions. There is a time when a Christian must sell all and give to the poor, as they did in the Apostles[각주:1]’ times. There is a time also when Christians (though they give not all yet) must give beyond their ability, as they of Macedonia (2 Cor. 8). Likewise, a community of peril calls for extraordinary liberality, and so doth community in some special service for the church. Lastly, when there is no other means whereby our Christian brother may be relieved in his distress, we must help him beyond our ability rather than tempt God in putting him upon help by miraculous or extraordinary means.

This law of the Gospel propounds likewise a difference of seasons and occasions. 기독교인이 사도 시대에 그랬던 것처럼 모든 것을 팔고 가난한 사람들에게 주어야 할 때가 있습니다. 기독교인들이 (아직 다 주지는 않았지만) 능력 이상으로 베풀어야 할 때도 있습니다, as they of Macedonia (2 Cor. 8). 마찬가지로, 위험한 공동체는 특별한 관대함을 요구하고, 그래서 교회를 위한 특별한 봉사에 공동체를 참여시킵니다. 마지막으로, 우리 기독교 형제가 고통에서 벗어날 수 있는 다른 수단이 없을 때, 우리는 기적이나 비상한 방법으로 그를 돕도록 하느님을 유혹하기 보다는 우리의 능력 이상으로 그를 도와야 한다.

Lastly, when there is no other means whereby our Christian brother may be relieved in his distress, we must help him beyond our ability rather than tempt God in putting him upon help by miraculous or extraordinary means. This duty of mercy is exercised in three kinds: giving, lending and forgiving.

Lastly, when there is no other means whereby our Christian brother may be relieved in his distress, we must help him beyond our ability rather than tempt God in putting him upon help by miraculous or extraordinary means. 자비의 의무는 베풀기, 빌려주기, 용서라는 세 가지 종류로 행해집니다.

Quest[ion]. What rule shall a man observe in giving in respect of the measure?

질문>> 그 measure에 관하여 인간이 지켜야 하는 규칙은 어떤 것입니까?

Ans[wer]. If the time and occasion be ordinary, he is to give out of his abundance. Let him lay aside as God hath blessed him. If the time and occasion be extraordinary, he must be ruled by them: taking this withal, that then a man cannot likely do too much, especially if he may leave himself and his family under probable means of comfortable subsistence.

답변>> 상황과 때가 평소와 같다면 인간은 풍족함을 버려야 합니다. 신께서 그를 축복해주셨음과 같이 그로 하여금 풍족함을 포기하도록 내버려두십시다. 상황과 때가 평소와 다르다면 그는 그것들로부터 지배당할 것입니다. 이것으로 생각해보자면, 하나의 인간은 너무 많은 것을 할 수 없다는 것입니다. 특히 그가 최소한의 편안한 생계를 위한 그럴싸한 수단 아래에서 그 스스로와 가족을 내버려둔다면 말입니다.

Object[ion]. A man must lay up for posterity, the fathers lay up for posterity and children, and he is worse than an infidel that provideth not for his own.

이의제기>> 인간은 자손을 위하여 (다른 이에게 나누지 않고) 저장해야 하고, 아비는 자손과 자식을 위해 (다른 이에게 나누지 않고) 저장하는데, 자기 것을 마련하지 않는 불신자보다 그가 더 나쁘다니요.

Ans[wer]. For the first, it is plain that it being spoken by way of comparison, it must be meant of the ordinary and usual course of fathers, and cannot extend to times and occasions extraordinary. For the other place, the Apostle speaks against such as walked inordinately, and it is without question that he is worse than an infidel who through his own sloth and voluptuousness shall neglect to provide for his family.

답변>> 우선, 비교를 통해 말해지는 것은 명백하며, 그것은 아버지의 평범하고 일상적인 과정을 의미해야 하며, 특별한 때와 경우에까지 확장될 수 없습니다. 다른 곳에서는, 사도가 행실을 지키지 않는 자들을 부정하는 말을 하는데, 그가 게으름과 관능으로 말미암아 가족을 부양하는 것을 소홀히 하는 불신자보다 더 나쁘다는 것은 의심할 여지가 없습니다.

Objection: "The wise man's eyes are in his head," saith Solomon, "and foreseeth the plague;" therefore he must forecast and lay up against evil times when he or his may stand in need of all he can gather.

Answer: This very Argument Solomon useth to persuade to liberality (Eccle. 11), "Cast thy bread upon the waters...for thou knowest not what evil may come upon the land." Luke 16:9, "Make you friends of the riches of iniquity..." You will ask how this shall be? Very well. For first he that gives to the poor, lends to the Lord and He will repay him even in this life an hundredfold to him or his. The righteous is ever merciful and lendeth, and his seed enjoyeth the blessing; and besides we know what advantage it will be to us in the day of account when many such witnesses shall stand forth for us to witness the improvement of our talent. And I would know of those who plead so much for laying up for time to come, whether they hold that to be Gospel Matthew 6:19, "Lay not up for yourselves treasures upon earth," etc. If they acknowledge it, what extent will they allow it? If only to those primitive times, let them consider the reason whereupon our Savior grounds it. The first is that they are subject to the moth, the rust, the thief. Secondly, they will steal away the heart: "where the treasure is there will your heart be also."

The reasons are of like force at all times. Therefore the exhortation must be general and perpetual, with always in respect of the love and affection to riches and in regard of the things themselves when any special service for the church or particular distress of our brother do call for the use of them; otherwise it is not only lawful but necessary to lay up as Joseph did to have ready upon such occasions, as the Lord (whose stewards we are of them) shall call for them from us. Christ gives us an instance of the first, when he sent his disciples for the donkey, and bids them answer the owner thus, "the Lord hath need of him." So when the Tabernacle was to be built, He sends to His people to call for their silver and gold, etc., and yields no other reason but that it was for His work. When Elisha comes to the widow of Sareptah and finds her preparing to make ready her pittance for herself and family, he bids her first provide for him, he challenges first God's part which she must first give before she must serve her own family. All these teach us that the Lord looks that when He is pleased to call for His right in any thing we have, our own interest we have must stand aside till His turn be served. For the other, we need look no further then to that of 1 John 3:17, "He who hath this world's goods and seeth his brother to need and shuts up his compassion from him, how dwelleth the love of God in him?" Which comes punctually to this conclusion: If thy brother be in want and thou canst help him, thou needst not make doubt of what thou shouldst do; if thou lovest God thou must help him.

Quest[ion]. What rule must we observe in lending?

Ans[wer]. Thou must observe whether thy brother hath present or probable or possible means of repaying thee, if there be none of those, thou must give him according to his necessity, rather than lend him as he requires; if he hath present means of repaying thee, thou art to look at him not as an act of mercy, but by way of Commerce, wherein thou art to walk by the rule of justice; but if his means of repaying thee be only probable or possible, then is he an object of thy mercy, thou must lend him, though there be danger of losing it, Deut. 15:7. "If any of thy brethren be poor etc., thou shalt lend him sufficient." That men might not shift off this duty by the apparent hazard, He tells them that though the year of Jubilee were at hand (when he must remit it, if he were not able to repay it before), yet he must lend him, and that cheerfully. It may not grieve thee to give him, saith He. And because some might object, why so I should soon impoverish myself and my family, he adds, with all thy work, etc., for our Savior said (Matt. 5:42), "From him that would borrow of thee turn not away."

Question: What rule must we observe in forgiving (a debt)?

Answer: Whether thou didst lend by way of commerce or in mercy, if he hath nothing to pay thee, thou must forgive, (except in cause where thou hast a surety or a lawful pledge). Deut. 15:1-2 --- Every seventh year the creditor was to quit that which he lent to his brother if he were poor, as appears in verse 4. "Save when there shall be no poor with thee." In all these and like cases, Christ gives a general rule (Matt. 7:12), "Whatsoever ye would that men should do to you, do ye the same to them."

Quest[ion]. What rule must we observe and walk by in cause of community of peril?

Ans[wer]. The same as before, but with more enlargement towards others and less respect towards ourselves and our own right. Hence it was that in the primitive Church they sold all, had all things in common, neither did any man say that which he possessed was his own. Likewise in their return out of the captivity, because the work was great for the restoring of the church and the danger of enemies was common to all, Nehemiah directs the Jews to liberality and readiness in remitting their debts to their brethren, and disposing liberally to such as wanted, and stand not upon their own dues which they might have demanded of them. Thus did some of our Forefathers in times of persecution in England, and so did many of the faithful of other churches, whereof we keep an honorable remembrance of them; and it is to be observed that both in Scriptures and latter stories of the churches that such as have been most bountiful to the poor saints, especially in those extraordinary times and occasions, God hath left them highly commended to posterity, as Zaccheus, Cornelius, Dorcas, Bishop Hooper, the Cutler of Brussels and divers others. Observe again that the Scripture gives no caution to restrain any from being over liberal this way; but all men to the liberal and cheerful practice hereof by the sweeter promises; as to instance one for many (Isaiah 58:6-9) "Is not this the fast I have chosen to loose the bonds of wickedness, to take off the heavy burdens, to let the oppressed go free and to break every yoke ... to deal thy bread to the hungry and to bring the poor that wander into thy house, when thou seest the naked to cover them ... and then shall thy light brake forth as the morning and thy health shall grow speedily, thy righteousness shall go before God, and the glory of the Lord shalt embrace thee; then thou shall call and the Lord shall answer thee," etc. And from Ch. 2:10 (??) "If thou pour out thy soul to the hungry, then shall thy light spring out in darkness, and the Lord shall guide thee continually, and satisfy thy soul in draught, and make fat thy bones, thou shalt be like a watered garden, and they shalt be of thee that shall build the old waste places," etc. On the contrary most heavy curses are laid upon such as are straightened towards the Lord and his people (Judg. 5:23), "Curse ye Meroshe ... because they came not to help the Lord." He who shutteth his ears from hearing the cry of the poor, he shall cry and shall not be heard." (Matt. 25) "Go ye cursed into everlasting fire," etc. "I was hungry and ye fed me not." (2 Cor. 9:6) "He that soweth sparingly shall reap sparingly."

Having already set forth the practice of mercy according to the rule of God's law, it will be useful to lay open the grounds of it also, being the other part of the Commandment and that is the affection from which this exercise of mercy must arise, the Apostle tells us that this love is the fulfilling of the law.

하나님의 율법의 규례대로 이미 자비심을 실천하였으므로, 율법의 터를 여는 것도 유익할 것입니다. 그것은 십계명의 다른 부분이자 율법의 실천이 일어나야 할 애정입니다. 사도께서는 이 사랑이 율법의 완성일 뿐이라고 말씀하십니다.

Not that it is enough to love our brother and so no further; but in regard of the excellency of his parts giving any motion to the other as the soul to the body and the power it hath to set all the faculties at work in the outward exercise of this duty; as when we bid one make the clock strike, he doth not lay hand on the hammer, which is the immediate instrument of the sound, but sets on work the first mover or main wheel; knowing that will certainly produce the sound which he intends. So the way to draw men to the works of mercy, is not by force of Argument from the goodness or necessity of the work; for though this cause may enforce, a rational mind to some present act of mercy, as is frequent in experience, yet it cannot work such a habit in a soul, as shall make it prompt upon all occasions to produce the same effect, but by framing these affections of love in the heart which will as naturally bring forth the other, as any cause doth produce the effect.

우리의 형제를 사랑하기에는 충분치 않아 그 이상도 이하도 아니라고 말이지요. but in regard of the excellency of his parts giving any motion to the other as the soul to the body and the power it hath to set all the faculties at work in the outward exercise of this duty; 우리가 어떤 이로 하여금 시계종을 치게 할 때와 같이, 그분은 시계종을 즉각 울리도록 하는 망치에 직접 손을 얹지 않으시고 주륜(主輪)이 작동되도록 하시매 그것이 틀림없이 그분께서 의도하신 소리를 나도록 함을 아시기 때문입니다. 그러므로 사람을 자비로운 일에 끌어들임은, 그 일의 선함이나 필요성에서 오는 논법의 강요로부터 일어나는 것이 아니라, for though this cause may enforce, a rational mind to some present act of mercy, as is frequent in experience, yet it cannot work such a habit in a soul, as shall make it prompt upon all occasions to produce the same effect, but by framing these affections of love in the heart which will as naturally bring forth the other, as any cause doth produce the effect.

The definition which the Scripture gives us of love is this: Love is the bond of perfection. First, it is a bond or ligament. Secondly, it makes the work perfect. There is no body but consists of parts, and that which knits these parts together, gives the body its perfection, because it makes each part so contiguous to others as thereby they do mutually participate with each other, both in strength and infirmity, in pleasure and pain. To instance in the most perfect of all bodies; Christ and his Church make one body; the several parts of this body considered apart before they were united, were as disproportionate and as much disordering as so many contrary qualities or elements, but when Christ comes, and by his spirit and love knits all these parts to himself and each to other, it is become the most perfect and best proportioned body in the world, Eph. 4:16: “Christ, by whom all the body being knit together by every joint for the furniture thereof, according to the effectual power which is in the measure of every perfection of parts, a glorious body without spot or wrinkle”; the ligaments hereof being Christ, or his love, for Christ is love, 1 John 4:8. So this definition is right. “Love is the bond of perfection.”

성경으로부터 우리에게 주어진 사랑의 정의는 이것입니다. 사랑은 완전한 결속입니다. 첫째로 그것은 결속이거나 인대와 같습니다. 둘째로 그것은 일을 완전하게 합니다. 몸이 있는 것이 아니라 여러 일부가 구성됨이 있는 것입니다. 이 일부들을 모아 엮으면 몸이 완전해지니 그 이유는 각 일부들을 다른 것들과 매우 가까이 하여 힘도 노쇠함도 기쁨도 고통도 함께 느끼어 서로 함께하도록 하기 때문입니다. To instance in the most perfect of all bodies; Christ and his Church make one body; the several parts of this body considered apart before they were united, were as disproportionate and as much disordering as so many contrary qualities or elements, but when Christ comes, and by his spirit and love knits all these parts to himself and each to other, it is become the most perfect and best proportioned body in the world, “그리스도에게서 온 몸이 각 마디를 통하여 도움을 입음으로 연락하고 상합하여 각 지체의 분량대로 역사하여 그 몸을 자라게 하며 사랑 안에서 스스로 세우니 그 몸은 점도 주름도 없는 눈부시게 아름다운 몸이라" (에베소서 4장 16절); 그리스도가 되고 그리스도의 사랑이 되며, 그리스도를 위한 ligament는 사랑입니다. (요한서 4장 8절) 그러니 이 정의가 맞는 것입니다. “사랑은 완전한 결속입니다.”

From hence we may frame these conclusions:

따라서 다음과 같은 결론을 내릴 수 있습니다.

First of all, true Christians are of one body in Christ (1 Cor. 12:12, 13, [27]). Ye are the body of Christ and members of their part.

첫째로, 진실된 그리스도교들은 그리스도 안에 있는 하나의 몸입니다. 너희들은 그리스도의 몸이요 그 지체들의 각 부분이라. (고린도전서 12장 12-13절[각주:2], 27절[각주:3])

Secondly, the ligaments of this body which knit together are love.

둘째로, 이 몸을 한데 엮는 ligament들은 사랑입니다.

Thirdly, no body can be perfect which wants its proper ligament.

Fourthly, All the parts of this body being thus united are made so contiguous in a special relation as they must needs partake of each other’s strength and infirmity, joy and sorrow, weal and woe. “If one member suffers, all suffer with it; if one be in honor, all rejoice with it.” (1 Cor 12:26)

넷째로, 그러므로 이 육체의 모든 부분은 특별한 관계로 연결되어 서로 매우 인접하게 만들어져 있고 이것들은 서로의 힘과 약함, 기쁨과 슬픔, 고통과 고통을 취해야 합니다. “만일 한 지체가 고통을 받으면 모든 지체가 그와 함께 고통을 받으며, 만일 한 지체가 영광을 얻으면 모든 지체가 함께 기뻐하느니라.” (고린도전서 12장 26절)

Fifthly, this sensitivity and sympathy of each other's conditions will necessarily infuse into each part a native desire and endeavor, to strengthen, defend, preserve and comfort the other. To insist a little on this conclusion being the product of all the former, the truth hereof will appear both by precept and pattern. “We ought to lay down our lives for the brethren" (1 John 3:16), Bear ye one another's burden’s and so fulfill the law of Christ. (Gal. 6:2)

다섯 번째로, 서로의 상태에 대한 이 세심함과 공감은 필연적으로 꾸밈없는 열망과 노력을 불어넣을[각주:4] 것이며 이는 타인을 강하게 하고 수호하고 지키고 편하게 하기 위함입니다. 이 결론이 모든 전자의 산물이라고 조금 주장하기 위해, 진실은 교훈과 양식에 의해 나타날 것입니다. “그가 우리를 위하여 목숨을 버리셨으니 우리가 이로써 사랑을 알고 우리도 형제들을 위하여 목숨을 버리는 것이 마땅하니라.” (요한일서 3장 16절), 너희가 짐을 서로 지라 그리하여 그리스도의 법을 성취하라. (갈라디아서 6장 2절)

For patterns we have that first of our Savior who, out of his good will in obedience to his father, becoming a part of this body and being knit with it in the bond of love, found such a native sensitivity of our infirmities and sorrows as he willingly yielded himself to death to ease the infirmities of the rest of his body, and so healed their sorrows. From the like sympathy of parts did the Apostles and many thousands of the Saints lay down their lives for Christ. Again the like we may see in the members of this body among themselves. Rom. 9 --- Paul could have been contented to have been separated from Christ, that the Jews might not be cut off from the body. It is very observable what he professeth of his affectionate partaking with every member; “Who is weak (saith he) and I am not weak? Who is offended and I burn not?" And again (2 Cor. 7:13), “Therefore we are comforted because ye were comforted.” Of Epaphroditus he speaketh (Phil. 2:25-30) that he regarded not his own life to do him service. So Phoebe and others are called the servants of the church. Now it is apparent that they served not for wages, or by constraint, but out of love. The like we shall find in the histories of the church, in all ages; the sweet sympathy of affections which was in the members of this body one towards another; their cheerfulness in serving and suffering together; how liberal they were without repining, harborers without grudging, and helpful without reproaching; and all from hence, because they had fervent love amongst them; which only makes the practice of mercy constant and easy.

For patterns we have that first of our Savior who, out of his good will in obedience to his father, becoming a part of this body and being knit with it in the bond of love, found such a native sensitivity of our infirmities and sorrows as he willingly yielded himself to death to ease the infirmities of the rest of his body, and so healed their sorrows. From the like sympathy of parts did the Apostles and many thousands of the Saints lay down their lives for Christ. Again the like we may see in the members of this body among themselves. 로마서 9장(2-4절[각주:5])에 따르면 바오로는 유대인이 그 몸(그리스도)로부터 끊어지지 않게 하기 위함이라면 기꺼이 그리스도로부터 끊어질 수 있다고 합니다. It is very observable what he professeth of his affectionate partaking with every member; “누가 약하면 내가 약하지 아니하며 누가 실족하게 되면 내가 애타지 아니하더냐?[각주:6]” 그리고 또다시, “당신들이 기뻐하여 우리도 기뻐합니다” (고린도후서 7장 13절[각주:7]) Of Epaphroditus he speaketh (빌립보서 2장 25-30절[각주:8]) that he regarded not his own life to do him service. So Phoebe and others are called the servants of the church. Now it is apparent that they served not for wages, or by constraint, but out of love. The like we shall find in the histories of the church, in all ages; the sweet sympathy of affections which was in the members of this body one towards another; their cheerfulness in serving and suffering together; how liberal they were without repining, harborers without grudging, and helpful without reproaching; and all from hence, because they had fervent love amongst them; which only makes the practice of mercy constant and easy.

The next consideration is how this love comes to be wrought[각주:9]. Adam in his first estate was a perfect model of mankind in all their generations, and in him this love was perfected in regard of the habit. But Adam rent himself from his Creator, rent all his posterity also one from another; whence it comes that every man is borne with this principle in him: to love and seek himself only, and thus a man continueth till Christ comes and takes possession of the soul and infuseth another principle, love to God and our brother, and this latter having continual supply from Christ, as the head and root by which he is united, gets the predomining in the soul, so by little and little expels the former. 1 John 4:7: love cometh of God and every one that loveth is borne of God, so that this love is the fruit of the new birth, and none can have it but the new creature. Now when this quality is thus formed in the souls of men, it works like the Spirit upon the dry bones. Ezek. 37:7 --- “Bone came to bone.” It gathers together the scattered bones, or perfect old man Adam, and knits them into one body again in Christ, whereby a man is become again a living soul.

다음 consideration은 이 사랑이 어떻게 작동하느냐입니다. 처음으로 estate를 가진 아담은 인류의 모든 세대를 통틀어 완벽한 model인데, 그의 안에서 이 사랑은 그 습관에 대해서는 완벽하게 되었습니다. 그러나 아담은 그의 창조주로부터 그 자신을 빌렸으며 그의 후손들 역시 빌렸습니다. to love and seek himself only, and thus a man continueth till Christ comes and takes possession of the soul and infuseth another principle, love to God and our brother, and this latter having continual supply from Christ, as the head and root by which he is united, gets the predomining in the soul, so by little and little expels the former. 사랑은 하나님에게서 나오고 사랑하는 모든 사람은 하나님에게서 나옵니다.(요한일서 4장 7절[각주:10], 그리하여 이 사랑은 새 탄생의 과실이며 그 새로운 창조물 이외에 그 무엇도 이를 가질 수 없습니다. Now when this quality is thus formed in the souls of men, it works like the Spirit upon the dry bones. 에스겔서 37장 7절[각주:11] --- “뼈가 뼈로 다가오더라.” 그것은 흩어진 뼈, 완벽한 old man인 아담을 모이게 하였으며, 이들을 그리스도 안의 하나의 몸으로 다시 엮이게 하였으니, 인간이 살아있는 영혼이 되는 것입니다.

The third consideration is concerning the exercise of this love, which is twofold, inward or outward. The outward hath been handled in the former preface of this discourse. From unfolding the other we must take in our way that maxim of philosophy, “simile simili gaudet," or like will to like; for as of things which are turned with disaffection to each other, the ground of it is from a dissimilitude or arising from the contrary or different nature of the things themselves; for the ground of love is an apprehension of some resemblance in the things loved to that which affects it. This is the cause why the Lord loves the creature, so far as it hath any of his Image in it; He loves his elect because they are like Himself, He beholds them in His beloved son.

세 번째 consideration은 사랑의 실천을 고민하는 것입니다. 이 실천은 안도 밖도 향하는 두 방향의 것입니다. 밖으로 향하는 사랑은 이 설교의 첫 도입부에서 다뤄졌습니다. 다른 방향에 대해 이야기하자면 우리는 철학의 격언 “simile simile gaudet(like will to like)”을 우리 식대로 가져와야 합니다. or as of things which are turned with disaffection to each other, the ground of it is from a dissimilitude or arising from the contrary or different nature of the things themselves; for the ground of love is an apprehension of some resemblance in the things loved to that which affects it. 이것이 바로 하나님께서 이 창조물을 사랑하시는 이유입니다. 창조물은 자신의 안에 그분의 모습을 담고 있음입니다. 그분은 그분의 선민을 사랑하시며 그 이유는 그들이 그분을 닮았고 그분께서 그분이 지극히 사랑하시는 그분의 아드님을 통해 그들을 보시기 때문입니다.

So a mother loves her child, because she thoroughly conceives a resemblance of herself in it. Thus it is between the members of Christ; each discerns, by the work of the Spirit, his own Image and resemblance in another, and therefore cannot but love him as he loves himself. Now when the soul, which is of a sociable nature, finds anything like to itself, it is like Adam when Eve was brought to him. She must be one with himself. This is flesh of my flesh (saith he) and bone of my bone. So the soul conceives a great delight in it; therefore she desires nearness and familiarity with it. She hath a great propensity to do it good and receives such content in it, as fearing the miscarriage of her beloved, she bestows it in the inmost closet of her heart. She will not endure that it shall want any good which she can give it. If by occasion she be withdrawn from the company of it, she is still looking towards the place where she left her beloved. If she heard it groan, she is with it presently. If she find it sad and disconsolate, she sighs and moans with it. She hath no such joy as to see her beloved merry and thriving. If she see it wronged, she cannot hear it without passion. She sets no bounds to her affections, nor hath any thought of reward. She finds recompense enough in the exercise of her love towards it.

어미는 자식을 사랑하는데 이것은 그가 완전히 그의 안에 그의 닮은꼴을 잉태하기 때문입니다. 이것은 그리스도의 지파들 사이에 있는 것입니다. 각 사람은 성령의 행위로 자기의 우상과 다른 사람의 형상을 분별하므로 자기를 사랑하듯이 그를 사랑하지 않을 수 없습니다. 사교적인 성격의 영혼이 자기 자신과 같은 것을 발견하면, 이는 이브가 아담에게로 데려와진 것과 같습니다. 이브는 아담과 함께하는 이여야 합니다. 아담이 말하길 이것은 내 살의 살이고 뼈의 뼈입니다. 그러므로 이 영혼(이브)은 그 안에서 큰 기쁨을 잉태하므로 그 기쁨에 가까이 있기를 바라고, 그것에서 nearness와 familiarity를 열망합니다. So the soul conceives a great delight in it; therefore she desires nearness and familiarity with it. She hath a great propensity to do it good and receives such content in it, as fearing the miscarriage of her beloved, she bestows it in the inmost closet of her heart. She will not endure that it shall want any good which she can give it. If by occasion she be withdrawn from the company of it, she is still looking towards the place where she left her beloved. If she heard it groan, she is with it presently. If she find it sad and disconsolate, she sighs and moans with it. She hath no such joy as to see her beloved merry and thriving. If she see it wronged, 그는 열정 없이는 그것을 들을 수 없습니다. 그는 자신의 애정에 한계를 두지 않으며, 보상받을 생각도 하지 않습니다. 그는 그것을 향한 사랑의 실천에서 충분한 보상을 찾습니다.

We may see this acted to life in Jonathan and David. Jonathan a valiant man endued with the spirit of love, so soon as he discovered the same spirit in David had presently his heart knit to him by this ligament of love; so that it is said he loved him as his own soul, he takes so great pleasure in him, that he strips himself to adorn his beloved. His father's kingdom was not so precious to him as his beloved David, David shall have it with all his heart. Himself desires no more but that he may be near to him to rejoice in his good. He chooseth to converse with him in the wilderness even to the hazard of his own life, rather than with the great Courtiers[각주:12] in his father's Palace. When he sees danger towards him, he spares neither rare pains nor peril to direct it. When injury was offered his beloved David, he would not bear it, though from his own father. And when they must part for a season only, they thought their hearts would have broke for sorrow, had not their affections found vent by abundance of tears. Other instances might be brought to show the nature of this affection; as of Ruth and Naomi, and many others; but this truth is cleared enough. If any shall object that it is not possible that love shall be bred or upheld without hope of requital, it is granted; but that is not our cause; for this love is always under reward. It never gives, but it always receives with advantage:

다윗과 요나단의 생애에서 사랑의 실천을 볼 수 있다. 이러한 affection의 본질을 보여주는 예시는 룻과 나오미를 비롯해 많다. 사랑이 보상의 희망 없이 키워지거나 인정받을 수 없다는 것에 누구라도 불만을 가진다면 그것은 인정받지만 그것은 우리의 이유가 아님. 사랑은 언제나 보상받음.

First in regard that among the members of the same body, love and affection are reciprocal in a most equal and sweet kind of commerce.

Secondly, in regard of the pleasure and content that the exercise of love carries with it, as we may see in the natural body. The mouth is at all the pains to receive and mince the food which serves for the nourishment of all the other parts of the body; yet it hath no cause to complain; for first the other parts send back, by several passages, a due proportion of the same nourishment, in a better form for the strengthening and comforting the mouth. Secondly, the labor of the mouth is accompanied with such pleasure and content as far exceeds the pains it takes. So is it in all the labor of love among Christians. The party loving, reaps love again, as was showed before, which the soul covets more then all the wealth in the world.

Thirdly, nothing yields more pleasure and content to the soul then when it finds that which it may love fervently; for to love and live beloved is the soul’s paradise both here and in heaven. In the State of wedlock there be many comforts to learn out of the troubles of that condition; but let such as have tried the most, say if there be any sweetness in that condition comparable to the exercise of mutual love.

From the former considerations arise these conclusions:

First, this love among Christians is a real thing, not imaginary.

Secondly, this love is as absolutely necessary to the being of the body of Christ, as the sinews and other ligaments of a natural body are to the being of that body.

Thirdly, this love is a divine, spiritual, nature; free, active, strong, courageous, permanent; undervaluing all things beneath its proper object and of all the graces, this makes us nearer to resemble the virtues of our heavenly father.

Fourthly, it rests in the love and welfare of its beloved. For the full certain knowledge of those truths concerning the nature, use, and excellency of this grace, that which the holy ghost hath left recorded, 1 Cor. 13, may give full satisfaction, which is needful for every true member of this lovely body of the Lord Jesus, to work upon their hearts by prayer, meditation continual exercise at least of the special influence of this grace, till Christ be formed in them and they in him, all in each other, knit together by this bond of love.

It rests now to make some application of this discourse, by the present design, which gave the occasion of writing of it. Herein are four things to be propounded; first the persons, secondly the work, thirdly the end, fourthly the means.

First, for the persons. We are a company professing ourselves fellow members of Christ, in which respect only, though we were absent from each other many miles, and had our employments as far distant, yet we ought to account ourselves knit together by this bond of love and live in the exercise of it, if we would have comfort of our being in Christ. This was notorious in the practice of the Christians in former times; as is testified of the Waldenses, from the mouth of one of the adversaries Æneas Sylvius, mutuo ament pene antequam norunt --- “they use to love any of their own religion even before they were acquainted with them.”

Secondly for the work we have in hand. It is by a mutual consent, through a special overvaluing providence and a more than an ordinary approbation of the churches of Christ, to seek out a place of cohabitation and consortship under a due form of government both civil and ecclesiastical. In such cases as this, the care of the public must oversway all private respects, by which, not only conscience, but mere civil policy, doth bind us. For it is a true rule that particular estates cannot subsist in the ruin of the public.

Thirdly, the end is to improve our lives to do more service to the Lord; the comfort and increase of the body of Christ, whereof we are members, that ourselves and posterity may be the better preserved from the common corruptions of this evil world, to serve the Lord and “work out our salvation" under the power and purity of his holy ordinances.

Fourthly, for the means whereby this must be effected. They are twofold, a conformity with the work and end we aim at. These we see are extraordinary, therefore we must not content ourselves with usual ordinary means whatsoever we did, or ought to have done, when we lived in England, the same must we do, and more also, where we go. That which the most in their churches maintain as truth in profession only, we must bring into familiar and constant practice; as in this duty of love, we must love brotherly without dissimulation, we must love one another with a pure heart fervently. We must bear one another’s burdens. We must not look only on our own things, but also on the things of our brethren.

Neither must we think that the Lord will bear with such failings at our hands as he doth from those among whom we have lived; and that for these three reasons:

First, in regard of the more near bond of marriage between Him and us, wherein He hath taken us to be His, after a most strict and peculiar manner, which will make Him the more jealous of our love and obedience. So He tells the people of Israel, you only have I known of all the families of the earth, therefore will I punish you for your transgressions.

Secondly, because the Lord will be sanctified in them that come near Him. We know that there were many that corrupted the service of the Lord; some setting up altars before his own; others offering both strange fire and strange sacrifices also; yet there came no fire from heaven, or other sudden judgment upon them, as did upon Nadab and Abihu, whom yet we may think did not sin presumptuously.

Thirdly, when God gives a special commission He looks to have it strictly observed in every article; When He gave Saul a commission to destroy Amaleck, He indented with him upon certain articles, and because he failed in one of the least, and that upon a fair pretense, it lost him the kingdom, which should have been his reward, if he had observed his commission.

Thus stands the cause between God and us. We are entered into covenant with Him for this work. We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends. We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath he ratified this covenant and sealed our Commission, and will expect a strict performance of the articles contained in it; but if we shall neglect the observation of these articles which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us; be revenged of such a [sinful] people and make us know the price of the breaches of such a covenant.

Now the only way to avoid this shipwreck, and to provide for our posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together, in this work, as one man. We must entertain each other in brotherly affection. We must be willing to abridge ourselves of our superfluities, for the supply of other’s necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other; make other’s conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So shall we keep the unity of the spirit in the bond of peace.

Now the only way to avoid this shipwreck, and to provide for our posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. 우리는 이 작업[각주:13] 안에서 한 사람으로 서로 결합되어야만 합니다. 우리는 형제애로 서로 환대해야만 합니다. 우리는 다른 이가 필요로 하는 것을 제공하기 위해 우리에게 남아도는 것들을 기꺼이 줄여야만 합니다. 우리는 최고의 온순함, 관대, 인내, 그리고 공평무사로 서로에게 친숙한 교제를 장려해야만 합니다. 우리는 항상 이 일에서의 우리의 사명과 공동체를 염두에 두고 우리의 공동체를 마치 한 몸의 일부분으로 여기며 서로에게 기쁨을 느껴야 하고, 다른 이들의 처지를 우리 자신의 것으로 만들어야 하고, 함께 기뻐해야 하고, 함께 슬퍼해야 하고, 함께 일하며 고통을 견뎌야 합니다. 그렇게 우리는 평화라는 유대로 성령의 합일을 유지할 것입니다.

The Lord will be our God, and delight to dwell among us, as his own people, and will command a blessing upon us in all our ways. So that we shall see much more of his wisdom, power, goodness and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when he shall make us a praise and glory that men shall say of succeeding plantations, “the Lord make it likely that of New England.”

주님께서는 우리의 신이 될 것이고 그분은 신 그분의 어린 양인 우리 사이에 머묾을 기뻐하실 것이며, 우리의 모든 길에서 축복을 행하실 것입니다. 그렇게 우리는 그분의 지혜, 권능, 좋으심과 진실을, 우리가 이전에 익숙했던 것보다 더 많이 볼 수 있게 될 것입니다. 일천의 적을 우리 열 명이 물리칠 수 있게 되었을 때, 그리고 이어지는 정착에 대해 “신께서 이것[각주:14]을 뉴잉글랜드처럼 만드신다"라고 사람들이 말하게 될 법한 찬미와 영광으로 우리를 만드실 때, 이스라엘의 신께서 우리들 사이에 머무르고 계신다는 것을 우리는 알게 될 것입니다.

For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause him to withdraw his present help from us, we shall be made a story and a by-word through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God’s sake. We shall shame the faces of many of God’s worthy servants, and cause their prayers to be turned into curses upon us till wee be consumed out of the good land whither we are a going.

왜냐하면 우리는 우리가 언덕 위의 도시[각주:15]로 있게 될 것임을 생각해야 하기 때문입니다. 모든 사람의 눈이 우리를 향해 있습니다. 따라서 만일 우리가 떠맡은 이 일에서 우리의 신을 제대로 섬기지 못하여 우리로부터 그분의 도움이 떠나가게 하게 되면, 우리는 세상에서 한낱 조롱거리밖에 되지 않을 것이며, 적들이 신의 뜻과 신앙 고백자들에 대해 악하게 말하도록 만들 것이며, 우리가 지금 향하고 있는 좋은 땅에서 소진되어 사라질 때까지 신의 가치 있는 많은 시종의 얼굴을 먹칠하고 그들의 기도를 우리를 향한 저주로 바꾸게 할 것입니다.

I shall shut up this discourse with that exhortation of Moses, that faithful servant of the Lord, in his last farewell to Israel, Deut. 30:

Beloved, there is now set before us life and good, Death and evil, in that we are commanded this day to love the Lord our God, and to love one another, to walk in his ways and to keep his Commandments and his Ordinance and his laws, and the articles of our Covenant with him, that we may live and be multiplied, and that the Lord our God may blesse us in the land whither we go to possess it. But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship and serve other Gods, our pleasure and profits, and serve them; it is propounded unto us this day, we shall surely perish out of the good land whither we pass over this vast sea to possess it;

Therefore let us choose life—
that we, and our seed may
live, by obeying His
voice and cleaving to Him
,
for He is our life and
our prosperity.

 

 

 

Counting himself more honored in dispensing his gifts to man by man, than if he did it by his own immediate hands.

This is essentially trickle down economic theory, with a theological underpinning. Winthrop says God is more honored by having his human representatives – kings, princes and their many stewards and officers – dispense the gifts of God’s Providence ra

genius.com

 

[미사문] 5강 학습자료 _ American Mind and American Exceptionalism(1)

김가희 튜터님이 작성한 자료입니다. -----------------------------------------------------------------...

blog.naver.com

 

  1. 사도 [본문으로]
  2. “몸은 하나인데 많은 지체가 있고 몸의 지체가 많으나 한 몸임과 같이 그리스도도 그러하니라. 우리가 유대인이나 헬라인이나 종이나 자유인이나 다 한 성령으로 세례를 받아 한 몸이 되었고 또 다 한 성령을 마시게 하셨느니라.” [본문으로]
  3. “너희는 그리스도의 몸이요 지체의 각 부분이라.” [본문으로]
  4. infuse into: 불어넣다 [본문으로]
  5. “나에게는 큰 슬픔이 있고, 내 마음에는 끊임없는 고통이 있습니다. 나는, 육신으로 내 동족인 내 겨레를 위하는 일이면, 내가 저주를 받아서 그리스도에게서 끊어질지라도 달게 받겠습니다. 내 동족은 이스라엘 백성입니다. 그들에게는 하나님의 자녀로서의 신분이 있고, 하나님을 모시는 영광이 있고, 하나님과 맺은 언약들이 있고, 율법이 있고, 예배가 있고, 하나님의 약속들이 있습니다.” [본문으로]
  6. 고린도후서 11장 29절 [본문으로]
  7. 이로 말미암아 우리가 위로를 받았고 우리가 받은 위로 위에 디도의 기쁨으로 우리가 더욱 많이 기뻐함은 그의 마음이 너희 무리로 말미암아 안심함을 얻었음이라. [본문으로]
  8. “그러나 에바브로디도를 너희에게 보내는 것이 필요한 줄로 생각하노니 그는 나의 형제요 함께 수고하고 함께 군사된 자요 너희 사자로 나의 쓸 것을 돕는 자라. 그가 너희 무리를 간절히 사모하고 자기 병든 것을 너희가 들은 줄을 알고 심히 근심한지라. 저가 병들어 죽게 되었으나 하나님이 저를 긍휼히 여기셨고 저뿐 아니라 또 나를 긍휼히 여기사 내 근심 위에 근심을 면하게 하셨느니라. 그러므로 내가 더욱 급히 저를 보낸 것은 너희로 저를 다시 보고 기뻐하게 하며 내 근심도 덜려 함이니 이러므로 너희가 주 안에서 모든 기쁨으로 저를 영접하고 또 이와 같은 자들을 존귀히 여기라. 저가 그리스도의 일을 위하여 죽기에 이르러도 자기 목숨을 돌아보지 아니한 것은 나를 섬기는 너희의 일에 부족함을 채우려 함이니라.” [본문으로]
  9. work의 과거/과거분사 [본문으로]
  10. “사랑하는 자들아 우리가 서로 사랑하자 사랑은 하나님께 속한것이니 사랑하는 자마다 하나님께로 나서 하나님을 알고” [본문으로]
  11. “이에 내가 명령을 따라 대언하니 대언할 때에 소리가 나고 움직이며 이 뼈, 저 뼈가 들어 맞아 뼈들이 서로 연결되더라.” [본문으로]
  12. 꾸르띠에. 과거 왕을 보필하던 조신. [본문으로]
  13. 신의 뜻에 따라 하나의 공동체로 미국에 정착하는 과정 [본문으로]
  14. 다른 정착지들 [본문으로]
  15. a city upon a hill. 청교도 공동체를 의미함. [본문으로]

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