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Who does not see, when he reads the history of the Church of Christ, repeated proofs that the best of men can err? The early fathers were zealous according to their knowledge, and ready to die for Christ. But many of them countenanced monasticism, and nearly all sowed the seeds of  many superstitions. The Reformers were honoured instruments in the hand of God for reviving the cause of truth on earth. Yet hardly one of them can be named who did not make some great mistake. Martin Luther held pertinaciously the doctrine of consubstantiation. Melancthon was often timid and undecided. Calvin permitted Servetus to be burned. Cranmer recanted and fell away for a time from his first faith. Jewell subscribed to Popish doctrines  for fear of death. Hooper disturbed the Church of England by over scrupulosity about vestments. The Puritans, in after times, denounced toleration as Abaddon and Apollyon. Wesley and Toplady, last century, abused each other in the most shameful language. Irving, in our

Satan was conquered by that nature he had cast headlong into ruin. A woman, by his subtlety, was the occasion of our death; and a woman, by the conduct of the only wise God, brings forth the author of our life and the conqueror of our enemies. The humanity of the old Adam had infected us, and the humanity of the new Adam cures us (1 Cor. 15:21, ‘By man came death; by man also came the resurrection from the dead’). We are killed by the old Adam, and raised by the new Adam; as among the Israelites, a fiery serpent gave the wound, and a brazen serpent administers the cure. The nature that was deceived bruises the deceiver, and destroys the foundations of his kingdom. Satan is defeated by the decisions he took to secure his possession, and loses the victory by the same means he thought he would preserve it.  His tempting the Jews to the sin of crucifying the Son of God, had a contrary success to his tempting Adam to eat of the tree. The first death he brought upon Adam ruined us, and the d

The wisdom of God is seen in suiting his laws to the consciences, as well as the interest of all mankind. ‘ The Gentiles, who do not have the law, by nature do what the law requires’ (Romans 2:14), so great an affinity there is between the wise law and the reason of man. There is a natural beauty emerging from them, and darting upon the reasons and consciences of men, which dictates to them that this law is worthy to be observed in itself.  The two main principles of the law, the love and worship of God, and doing as we would be done by, have an indelible impression in the consciences of all men in regard of the principle, though they are not suitably expressed in the practice.  Were there no law outwardly published, yet every man’s conscience would dictate to him that God was to be acknowledged, worshipped, loved, as naturally as his reason would acquaint him that there was such a being as God.  This suitableness of them to the consciences of men is manifest, in that the laws of the b

God’s laws are not an act of mere authority respecting his own glory, but of wisdom and goodness respecting man’s benefit. They are perfective of man’s nature, conferring a wisdom upon him, ‘rejoicing his heart, enlightening his eyes,’ (Psalm 19:7-8), affording him both a knowledge of God and of himself. To be without a law, is for man to be as beasts, without justice and without religion. Other things are for the good of the body, but the laws of God for the good of the soul; the more perfect the law, the greater the benefit.  The laws given to the Jews were the honour and excellency of that nation. ‘ What great nation is there, that has statutes and rules so righteous as all this law that I set before you today?’ (Deuteronomy 4:8).  They were made statesmen in the judicial law, ecclesiastics in the ceremonial, honest men in the second table, and divine in the first. All his laws are suited to the true satisfaction of man, and the good of human society…Everything that is disturbing to

God sometimes picks out people according to their natural tempers, and employs them in his work. Jehu, a man of a furious temper, and ambitious spirit, is called out for the destruction of Ahab’s house. Moses, a man furnished with all Egyptian wisdom, fitted by a generous education, prepared also by the affliction he met with in his flight, and one who had had the benefit of conversation with Jethro, a man of more than ordinary wisdom and goodness, as appears by his prudent and religious counsel, he is called out to be the head and captain of an oppressed people, and to rescue them from their bondage, and settle the first national church in the world. So Elijah, a high-spirited man, of a hot and angry temper, one that slighted the frowns and undervalued the favour of princes, is set up to stem the torrent of the Israelitish idolatry.  So Luther, a man of the same temper, is drawn out by the same wisdom to encounter the corruptions in the church, against such opposition, which a milder

The wisdom of God is evident in the various ends which God [works though] afflictions. The attainment of various ends by one and the same means, is the fruit of the agent's prudence. By the same affliction the wise God corrects sometimes for some base affection, excites some sleepy grace, drives out some lurking corruption, refines the soul, and ruins the lust; discovers the greatness of a crime, the vanity of the creature, and the sufficiency in himself. The Jews bind Paul, and by the judge he is sent to Rome; while his mouth is stopped in Judea, it is opened in one of the greatest cities of the world, and his enemies unwittingly contribute to the increase of the knowledge of Christ by those chains in that city that triumphed over the earth (Acts 28:31).  And his afflictive bonds added courage and resolution to others (Philippians 1:14), which could not in their own nature produce such an effect, but by the order and contrivance of divine wisdom. In their own nature they would rat

God does not change the soul by an alteration of the faculties, but by an alteration of something in them; not by an inroad upon them, or by mere power or a blind instinct, but by proposing to the understanding something to be known, and informing it of the reasonableness of his precepts, and the innate goodness and excellency of his offers, and by inclining the will to love and embrace what is proposed. And things are proposed under those notions which usually move our wills and affections. We are moved by things as they are good, pleasant, profitable; we entertain things as they make for us; and detest things as they are contrary to us. Nothing affects us but under such qualities, and God suits his encouragements to these natural affections which are in us. His power and wisdom go hand in hand together; his power to act what his wisdom orders, and his wisdom to conduct what his power executes. He brings men to him in ways suited to their natural dispositions. The stubborn he tears li

Once we learn that to be nothing before God is the glory of the creature…we shall welcome with our whole heart the discipline we may have in serving even those who try to vex us. When our own heart is set upon this, the true sanctification, we shall study each word of Jesus on self-abasement with new zest, and no place will be too low, and no stooping too deep, and no service too mean or too long continued, if we may but share and prove the fellowship with Him who spake, "I am among you as he that serveth". Brethren, here is the path to the higher life. Down, lower down! This was what Jesus ever said to the disciples who were thinking of being great in the kingdom, and of sitting on His right hand and His left. Seek not, ask not for exaltation; that is God's work. Look to it that you abase and humble yourselves, and take no place before God or man but that of servant; that is your work; let that be your one purpose and prayer. God is faithful. Just as water ever seeks an

Nothing serves God so much as an occasion of glorifying himself, as the entrance of sin into the world; by this occasion God communicates to us the knowledge of those perfections of his nature, which had else been folded up from us in an eternal night : his justice had lain in the dark, as having nothing to punish; his mercy had been obscure, as having none to pardon; a great part of his wisdom had been silent, as having no such object to order.  STEPHEN CHARNOCK ( Source : Works of Stephen Charnock, Volume II)