Sound Doctrine Church

Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it. If this is true of the book of Revelation, it is even truer of the Bible in general. God has opened a very large treasure for us, to supply our needs. We thank God for giving us so much. If we are too lazy to gather it, this means our thanksgiving is insincere. There is enough material in the Bible to keep us busy for a lifetime. Those who have learned the most realize how little they know. The subject is inexhaustible. As God is infinite, the science of divinity is full of unsearchable wonders. The Psalmist says, To all perfection I see a limit; but your commands are boundless. There is enough in this divine science to employ the understandings of saints and angels to all eternity.

—Jonathan Edwards

Most of the employments of life are in themselves lawful; and all those that are so may be made substantial part of our duty to God if we engage in them only so far, and for such ends, as is suitable to being who are to live above the world all the time that they live in the world. This is the only measure of our application to any worldly business—let it be what it will, where it will, it must have no more of our hands, our hearts, or our time than is consistent with a hearty, daily, careful preparation of ourselves for another life.

Now he who does not look at things of this life in this degree of littleness cannot be said either to feel or believe the greatest truths of Christianity. For if he thinks anything great or important in human business, can he be said to feel or believe those Scriptures which represent this life, and the greatest things of life, as bubbles, vapors, dreams, and shadows?

A tradesman may justly think that it is agreeable to the will of God for him to sell such things as are innocent and useful in life, such as help both himself and others and enable them to assist those who want to be assisted. But if, instead of this, he trades only with regard to himself, if it be his chief end to grow rich that he may live in fame and indulgence and to be able to retire from business to idleness and luxury, his trade, as to him, loses all its innocence and is so far from being acceptable service to God that it is only a more plausible source of covetousness, self-love, and ambition.

Enough, I hope, has been said to show you the necessity of thus introducing religion into all the actions of your common life, and of living and acting with the same regard to God in all you do as in your prayers and alms.

—William Law

People who are genuinely sorry for their sins are grateful for every opportunity to do an act of kindness for those whom they have a wronged. How much good would be done in our churches and in our nation if we lived in contrition and repentance! How many amends would be made that are pleasing to Jesus! Wounds and breaches would be healed, and in the end we would see that by the grace of God many a good thing has come from our sins and failures. If true contrition and repentance seeks and loves punishment, as Luther says, how much more will it seek to make amends! A penitent heart will seek to do all that lies within its power. Thus there is nothing that brings about so many good fruits in our life as a contrite, penitent heart.

And so repentance is the sole foundation upon which everything in the kingdom of God is to be built. Then our spiritual “house” will have a firm foundation and it will not be swept away when a storm comes. All our service in the kingdom of God that is not built upon contrition and repentance will not be of eternal duration. It will not bring true fruit. O that repentance would once more be a gift we would covet for ourselves personally and for our churches! It contains the greatest blessing and grace for us all.

—Basilea Schlink

Let us thus think often that our only business in this life is to please GOD, that perhaps all besides is but folly and vanity. You and I have lived above forty years in religion [i.e., a monastic life]. Have we employed them in loving and serving GOD, who by His mercy has called us to this state and for that very end? I am filled with shame and confusion, when I reflect on the one hand upon the great favours which GOD has done, and incessantly continues to do, me; and on the other, upon the ill use I have made of them, and my small advancement in the way of perfection.

Since by His mercy He gives us still a little time, let us begin in earnest, let us repair the lost time, let us return with a full assurance to that FATHER of mercies, who is always ready to receive us affectionately. Let us renounce, let us generously renounce, for the love of Him, all that is not Himself; He deserves infinitely more. Let us think of Him perpetually. Let us put all our trust in Him: I doubt not but we shall soon find the effects of it, in receiving the abundance of His grace, with which we can do all things, and without which we can do nothing but sin.

–Brother Lawrence

THE FALL of man was utter and entire. Some things when they have become dilapidated may be repaired; but the old house of mankind is so thoroughly decayed that it must be pulled down even to its foundation, and a new house must be erected. To attempt mere improvement is to anticipate a certain failure. Manhood is like an old garment that is rent and rotten; he that would mend it with new cloth doth but make the rent worse. Old shoes and clouted might be good enough for Gibeonites; but we are so thoroughly outworn that we must be made new, or thrown upon the dunghill. It is a wonder of wonders that such a thing is possible. If a tree loses its branch, a new branch may spring out; if you cut into the bark and mark the letters of your name, in process of time the bark may heal its own wound, and the mark may be erased. But who could give a new heart to the tree? Who could put new sap into it? By what possibility could you change its inner structure? If the core were smitten with death, what power but the divine could ever restore it to life? If a man has injured his bones, the fractured parts soon send forth a healing liquid, and the bone is restored to its former strength, if a man has youth on his side. But if a man’s heart were rotten, how could that be cured? If the heart were a putrid ulcer, if the very vitals of the man were rotten, what human surgery, what marvelous medicine could touch a defect so radical as this?

But while such a thing would be impossible apart from God, it is certain that God can do it. Oh, how the Master delights to undertake impossibilities! To do what others can do were but like unto man; but to accomplish that which is impossible to the creature is a mighty and noble proof of the dignity of the Creator. He delights to undertake strange things; to bring light out of darkness; order out of confusion; to send life into the dead; to heal the leprosy; to work marvels of grace and mercy, and wisdom, and peace—these, I say, God delights to do; and so, while the thing is impossible to us, it is possible to him. And more, its impossibility to us commends it to him, and makes him the more willing to undertake it, that he may thus glorify His great name.

–Charles Spurgeon

Brotherly love has its measure and rule in the love of Jesus. ‘This is my commandment, that ye love one another, as I have loved you.’ (Luke 22:26,27; John 13:14,15,34; Col. 2:13) The eternal life that works in us is the life of Jesus; it knows no other law than what we see in Him; it works with power in us what it wrought in Him. Jesus Himself lives in us and loves in and through us: we must believe in the power of this love in us, and in that faith love as He loved. O, do believe that this is true salvation, to love even as Jesus loves.

Brotherly love must be in deed and in truth. (Matt. 12:50; 25:40; Rom. 13:10; 1 Cor. 7:19; Gal. 5:6; Jas. 2:15,16; 1 John 3:16-18) It is not mere feeling: faith working by love is what has power in Christ. It manifests itself in all the dispositions that are enumerated in the word of God. Contemplate its glorious image in 1 Cor. 13:4-7. Mark all the glorious encouragements to gentleness, to longsuffering, to mercy. (Gal. 5:22; Eph. 4:2,32; Phil. 2:2,3; Col. 3:12; 2 Thess. 1:3) In all your conduct, let it be seen that the love of Christ dwells in you. Let your love be a helpful, self-sacrificing love, like that of Jesus. Hold all children of God, however sinful or perverse they may be, fervently dear. Let love to them teach you to love all men. (Luke 6:32,35; 1 Pet. 1:22; 2 Pet. 1:7) Let your household, and the Church, and the world, see in you one with whom ‘love is greatest;’ one in whom the love of God has a full dwelling, a free working.

Christian, God is love. Jesus is the gift of this love, to bring love to you, to transplant you into that life of godlike love. Live in that faith, and you shall not complain that you have no power to love: the love of the Spirit shall be your power and your life.

–Andrew Murray

If we do not want to come under the curse, whose terrible consequences will be revealed in eternity, we have to renounce all softness, all laziness in our lives; we have to declare war on it. Jesus’ cutting words, “Whoever of you does not renounce all that he has cannot be my disciple” (Luke 14: 33) also applies to our work for Jesus. If we cannot give up our demands for comfort, for much free time and rest, for better pay, they will make it impossible for us to use our time and energy for Jesus. If a soldier were laden with many items for his personal comfort, he could never go to war. Nor can we ever become soldiers for Jesus Christ, or true disciples, if we do this. And quite aside from this, softness and laziness open the door to many other sins which really make us unfit for service.

This battle of faith against softness is more important than ever before, because we are now approaching “hard times”, times when we will be persecuted for His name’s sake. Now we must conquer all softness and laziness in the power of Jesus’ redemption, so that they will not be our downfall in the hour of temptation. It was not by chance that Peter changed from disciple to betrayer while he was warming himself by the fire.

–Basilia Schlink

If we have received Christ himself in our inmost hearts, our new life will manifest its intimate acquaintance with him by a walk of faith in him. Walking implies action. Our religion is not to be confined to our closet; we must carry out into practical effect that which we believe. If a man walks in Christ, then he so acts as Christ would act; for Christ being in him, his hope, his love, his joy, his life, he is the reflex of the image of Jesus; and men say of that man, “He is like his Master; he lives like Jesus Christ.”

Walking signifies progress. “So walk ye in him;” proceed from grace to grace, run forward until you reach the uttermost degree of knowledge that a man can attain concerning our Beloved. Walking implies continuance. There must be a perpetual abiding in Christ. How many Christians think that in the morning and evening they ought to come into the company of Jesus, and may then give their hearts to the world all the day: but this is poor living; we should always be with him, treading in his steps and doing his will.

Walking also implies habit. When we speak of a man’s walk and conversation, we mean his habits, the constant tenor of his life. Now, if we sometimes enjoy Christ, and then forget him; sometimes call him ours, and anon lose our hold, that is not a habit; we do not walk in him. We must keep to him, cling to him, never let him go, but live and have our being in him. “As ye have received Christ Jesus the Lord, so walk ye in him;” persevere in the same way in which ye have begun, and, as at the first Christ Jesus was the trust of your faith, the source of your life, the principle of your action, and the joy of your spirit, so let him be the same till life’s end; the same when you walk through the valley of the shadow of death, and enter into the joy and the rest which remain for the people of God. O Holy Spirit, enable us to obey this heavenly precept.

–Charles H. Spurgeon

If God’s purpose with the perfection of the individual believer, with the appointment of His Church as the body of Christ to carry on His work of winning back a rebellious world to His allegiance and love is to be carried out, working for God must have much greater prominence given to it as the true glory of our Christian calling. Every believer must be taught that, as work is the only perfect manifestation, and therefore the perfection of life in God and throughout the world, so our work is to be our highest glory. Shall it be so in our lives?

If this is to come, we must remember two things. The one is that it can only come by beginning to work. Those who have not had their attention specially directed to it cannot realise how great the temptation is to make work a matter of thought and prayer and purpose, without its really being done. It is easier to bear than to think, easier to think than to speak, easier to speak than to act. We may listen and accept and admire God’s will, and in our prayer profess our willingness to do,—and yet not actually do. Let us, with such measure of grace as we have, and much prayer for more, take up our calling as God’s working men, and do good hard work for Him. Doing is the best teacher. If you want to know how to do a thing, begin and do it.

Then you will feel the need of the second thing I wish to mention, and be made capable of understanding it,—that there is sufficient grace in Christ for all the work you have to do. You will see with ever-increasing gladness how He the Head works all in you the member, and how work for God may become your closest and fullest fellowship with Christ, your highest participation in the power of His risen and glorified life.

–Andrew Murray

Brother Lawrence saw death draw near without perturbation, his patience had been great indeed through all his life, but it waxed stronger ever as he approached the end. He was never in the least fretful, when he was most wracked with pain; joy was manifest not only on his countenance, but still more in his speech, so much so in fact that those who visited him were constrained to ask whether he was not suffering. “Forgive me,” he replied. “Yes, I do suffer, the pains in by side sore trouble me, but my spirit is happy and well content.”

They added, “Suppose God will that you suffer for ten years, what then?”

“I would suffer.” he answered, “not for ten years only, but till the day of judgment, if it be God’s will; and I would hope that he would continue to aid me with His grace to bear it joyfully.”

His one desire was that he might suffer something for the love of God, for all his sins, and finding in his last illness a favorable occasion for suffering in this life, he embraced it heartily. Purposely he bade the brethren to turn him on to his right side; he knew that this position gave him great pain, and therefore wished to remain therein to satisfy his burning desire to suffer. A brother, who was watching at his bed, wished to relieve him in some measure; but twice he answered, “I thank you, my dear brother, but I beg of you to let me bear just a little for the love of God.” Often the hour of pain he would cry out with fervor, “My God I worship Thee in my infirmities. Now, now, I shall have something to bear for Thee–good, be it so, may I suffer and die with Thee.” Then he would repeat those verses of the fifty-first Psalm, “Create in me a clean heart, O God. Cast me not away from Thy Presence. Restore unto me the joy of Thy salvation.”

–Brother Lawrence, The Practice of the Presence of God