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32607 Indeed

Christianity is changing, the believer is starting to belief different things than what they should do belief, Christ is questioned, his methods are questioned, his way of solving our sins is questioned, part of the bible are re-written to please those who want to be Christians but do not want to follow Christ’s words or Gods law. Churches are now opening the doors to those who object to the Laws of God, deny his existence and who violate His words, they call it progress, and we call being scared. We running the Christian message since 1967, in pamphlet in magazine and on the web site as gewk1.com and we noticed special in the USA a drastically change in Christianity in many cases just a word, but not longer a religion but a business opportunity.

That people are getting more critical that is to understand, they question more and the picture attached shows how the feeding of the thousand by Christ would be seen now. However, the whole subject we have to consider may leave us as individuals, in addition to its broader teaching, two practical applications. The first one being the one of consolation as it explains to you and me much of our want of progress as Christians. We are living in a world unwholesome to the spiritual life. The flower in the sheltered garden is surrounded with influences which conspire together to make it perfect as a flower.


But we in this world are like flowers planted on the bare edge of a wintry hill against which the east wind strikes with its breath of sleet. All that is in the world is not of the Father, but is of the world. The thoughts, the ways, the customs, the desires, the ambitions, and the institutions of the world, are largely moulded by the prince of evil. The air, in which we move is pestiferous for the life of God, is a choke-damp for the candle of Grace. And from all this it follows that the strength we put forth enables us to do little more than hold our own. And if we would not be discouraged it is well we remember this.

When watching the swans in the river in London England, where we sometimes went to see the swans in the rustic setting, and would bring back memories of earlier times less hectic and much less violent. The dark blue waters rushed past tumultuously from the river, edged with the white of their own foam. But the force of the river did not bear away the swans; from week to week, and month to month, they sat on the water in the one place. But their whole life was spent in the effort not to be carried away. When we were watching the nuns from a convent near Mazarron near Murcia in Spain, day in day out following the same routine from week to week, and month to month year to year while being at the same place, living their lives the same way in a trust in God to which they had committed themselves, to Him even against the whole dark drift of this wild world, how gloriously may He advance the Christian life to a perfection not yet seen of now, when that whole drift has been turned round from sin to righteousness. 

And how sweetly easy we may find it to keep the commandments of God in that new heaven and new earth, where all that could I go under is gone, and where only what is left are helpful remains. And, secondly, the subject reaches us with exhortation. If the atmosphere of the world is so loaded with malaria, let us breathe it as little as possible. There are many Christians who, instead of avoiding, seem to court the malaria. They seem resolved either to defy the unhealthy influences, or to brace themselves against their power.


Wherever the earthling goes they can go; whatever the earthling do they can do. But this is madness! The prayer of our Master is: "Not that Thou wouldst take them out of the world, but that Thou should keep them from the evil." But how shall that man be kept from the evil who insists on touching and tasting and handling it day by day? To hope for it is presumption. God will not keep him from the evil, but God will abandon him to it. He makes choice to drink the poisoned cup; God will give him over to be gnawed by its anguish.



Dear reader, do you love the world? Has the mighty sentiment in the heart of God been wakened in you? Have you yet said: My selfish interest and my selfish pleasure shall all go down before this? I shall love the world as Christ loved it, and I shall give myself as He gave himself that men may have eternal life. There is a conjunction of such excellences in Christ as, in our manner of conceiving, are very diverse one from another. Such are the various divine perfections and excellences that Christ is possessed of. Christ is a divine person, and therefore has all the attributes of God. The difference between these is chiefly relative, and in our manner of conceiving them. And those which, in this sense, are most diverse meet in the person of Christ.


There do meet in Jesus Christ infinite highness and infinite condescension. Christ, as he is our saviour, is infinitely great and high above all. He is higher than the kings of the earth; for he is King of kings, and Lord of lords. He is higher than the heavens, and higher than the highest angels of heaven. So great is he, that all men, all kings and princes, are as worms of the dust before him; all nations are as the drop of the bucket, and the light dust of the balance; yea, and angels themselves are as nothing before him. He is so high, that he is infinitely above any need of us; above our reach, that we cannot be profitable to him; and above our conceptions, that we cannot comprehend him.

Prov. 30:4 "What is his name, and what is his Son's name, if thou canst tell?" Our understandings, if we stretch them never so far, cannot reach up to his divine glory. Job 11:8 "It is high as heaven, what canst thou do?" Christ is the Son of the Creator and great Possessor of heaven and earth. He is a sovereign Lord of all. He rules over the whole universe, and doth whatsoever pleased him. His knowledge is without bound. His wisdom is perfect, and what none can circumvent. His power is infinite, and none can resist Him. His riches are immense and inexhaustible. His majesty is infinitely awful. 

And yet he is one of infinite condescension. None are so low or inferior, but Christ's condescension is sufficient to take a gracious notice of them. He condescends not only to the angels, humbling himself to behold the things that are done in heaven, but he also condescends to such poor creatures as men; and that not only so as to take notice of princes and great men, but of those that are of meanest rank and degree, "the poor of the world," James 2:5. Such as are commonly despised by their fellow creatures, Christ does not despise. I Cor. 1:28 "Base things of the world, and things that are despised, hath God chosen." Christ condescends to take notice of beggars Luke 16:22 and people of the most despised nations. In Christ Jesus is neither "Barbarian, Scythian, bond nor free" (Col. 3:11).

He that is thus high condescends to take a gracious notice of little children Matt. 19:14. "Suffer little children to come unto me." Yea, which is more, his condescension is sufficient to take a gracious notice of the most unworthy, sinful creatures, those that have no good deserving’s, and those that have infinite ill deservings. Such a conjunction of infinite highness and low condescension, in the same person, is admirable. We see, by manifold instances, what a tendency a high station has in men, to make them to be of a quite contrary disposition. If one worm be a little exalted above another, by having more dust, or a bigger dunghill, how much does he make of himself! What a distance does he keep from those that are below him! And a little condescension is what he expects should be made much of, and greatly acknowledged. Christ condescends to wash our feet; but how would great men account themselves debased by acts of far less condescension! 

There meet in Jesus Christ, infinite justice and infinite grace. As Christ is a divine person, he is infinitely holy and just, hating sin, and disposed to execute condign punishment for sin. He is the Judge of the world, and the infinitely just Judge of it, and will not at all acquit the wicked, or by any means clear the guilty.  And yet he is infinitely gracious and merciful. Though his justice is so strict with respect to all sin, and every breach of the law, yet he has grace sufficient for every sinner, and even the chief of sinners. And it is not only sufficient for the most unworthy to show them mercy, and bestow some good upon them, but to bestow the greatest good; yea, it is sufficient to bestow all good upon them, and to do all things for them.

There is no benefit or blessing that they can receive, so great but the grace of Christ is sufficient to bestow it on the greatest sinner that ever lived. And not only that, but so great is his grace, that nothing is too much as the means of this good. It is sufficient not only to do great things, but also to suffer in order to do it, and not only to suffer, but to suffer most extremely even unto death, the most terrible of natural evils; and not only death, but the most ignominious and tormenting, and every way the most terrible that men could inflict; yea, and greater sufferings than men could inflict, who could only torment the body. He had sufferings in his soul that were the more immediate fruits of the wrath of God against the sins of those he undertakes for. 

There do meet in the person of Christ such really diverse excellencies, which otherwise would have been thought utterly incompatible in the same subject; such as are conjoined in no other person whatever, either divine, human, or angelical; and such as neither men nor angels would ever have imagined could have met together in the same person, had it not been seen in the person of Christ. I would give some instances. In the person of Christ do meet together infinite glory and lowest humility. Infinite glory, and the virtue of humility, meets in no other person but Christ. They meet in no created person; for no created person has infinite glory, and they meet in no other divine person but Christ. For though the divine nature be infinitely abhorrent to pride, yet humility is not properly predicable of God the Father, and the Holy Ghost, that exist only in the divine nature; because it is a proper excellence only of a created nature; for it consists radically in a sense of a comparative lowness and littleness before God, or the great distance between God and the subject of this virtue; but it would be a contradiction to suppose any such thing in God.

But in Jesus Christ, who is both God and man, those two diverse excellences are sweetly united. He is a person infinitely exalted in glory and dignity. Phil. 2:6. "Being in the form of God, he thought it not robbery to be equal with God." There is equal honour due to him with the Father. John 5:23. "That all men should honour the Son, even as they honour the Father." God himself says to him, "thy throne, O God, is forever and ever," Heb. 1:8. And there is the same supreme respect and divine worship paid to him by the angels of heaven, as to God the Father, ver. 6. "Let all the angels of God worship him."

But however he is thus above all, yet he is lowest of all in humility. There never was so great an instance of this virtue among either men or angels, as Jesus. None ever was so sensible of the distance between God and him, or had a heart so lowly before God, as the man Christ Jesus. Matt. 11:29. What a wonderful spirit of humility appeared in him, when he was here upon earth, in all his behaviour! In his contentment in his mean outward condition, contentedly living in the family of Joseph the carpenter, and Mary his mother, for thirty years together, and afterwards choosing outward meanness, poverty, and contempt, rather than earthly greatness; in his washing his disciples' feet, and in all his speeches and deportment towards them; in his cheerfully sustaining the form of a servant through his whole life, and submitting to such immense humiliation at death! 






An changing world indeed.


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