“It is only an infinite God, and an infinite good, that can fill and satisfy the immortal soul of man” by Thomas Brooks

“He who is not contented with a little, will never be satisfied with much. He who is not content with pounds, will never be satisfied with hundreds; and he who is not content with a few hundreds, will never be satisfied with many thousands.

‘He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase.’ (Ecclesiastes 5:10)

Money of itself cannot satisfy any desire of nature. If a man be hungry, it cannot feed him; if naked, it cannot clothe him; if cold, it cannot warm him; if sick, it cannot recover him.

A circle cannot fill a triangle; no more can the whole world fill the heart of man. A man may as soon fill a chest with grace, as a heart with wealth.

The soul of man may be busied about earthly things, but it can never be filled nor satisfied with earthly things.

Air shall as soon fill the body, as money shall satisfy the mind. There is many a worldling who hath enough of the world to sink him, who will never have enough of the world to satisfy him.

The more a man drinketh, the more he thirsteth. So the more money is increased, the more the love of money is increased; and the more the love of money is increased, the more the soul is unsatisfied.

It is only an infinite God, and an infinite good, that can fill and satisfy the precious and immortal soul of man, (Gen. 15:1).

Look, as nothing fits the ear but sounds, and as nothing fits the smell but odours, so nothing fits the soul but God.

Nothing below the great God can fit and fill an immortal soul.”

–Thomas Brooks, The Works of Thomas Brooks, Volume 6, Ed. Alexander Balloch Grosart (Carlisle, PA: Banner of Truth, 1666/2001), 6: 259.

“This is that which Christ came to reveal: God as a Father” by John Owen

“Communion consists in giving and receiving. Until the love of the Father be received, we have no communion with him therein.

How, then, is this love of the Father to be received, so as to hold fellowship with Him? I answer, By faith.

The receiving of it is the believing of it. God hath so fully, so eminently revealed His love, that it may be received by faith.

“Ye believe in God,” (John 14:1); that is, the Father. And what is to be believed in Him? His love; for He is “love,” (1 John 4:8).

It is true, there is not an immediate acting of faith upon the Father, but by the Son.

“He is the way, the truth, and the life: no man cometh unto the Father but by Him,” (John 14:6).

He is the merciful high priest over the house of God, by whom we have access to the throne of grace: by Him is our introduction unto the Father; by Him we believe in God, (1 Pet. 1:21).

But this is that I say,—When by and through Christ we have an access unto the Father, we then behold His glory also, and see His love that He peculiarly bears unto us, and act faith thereon.

We are then, I say, to eye it, to believe it, to receive it, as in Him; the issues and fruits thereof being made out unto us through Christ alone.

Though there be no light for us but in the beams, yet we may by beams see the sun, which is the fountain of it. Though all our refreshment actually lie in the streams, yet by them we are led up unto the fountain.

Jesus Christ, in respect of the love of the Father, is but the beam, the stream; wherein though actually all our light, our refreshment lies, yet by Him we are led to the fountain, the sun of eternal love itself.

Would believers exercise themselves herein, they would find it a matter of no small spiritual improvement in their walking with God.

This is that which is aimed at. Many dark and disturbing thoughts are apt to arise in this thing.

Few can carry up their hearts and minds to this height by faith, as to rest their souls in the love of the Father; they live below it, in the troublesome region of hopes and fears, storms and clouds.

All here is serene and quiet. But how to attain to this pitch they know not.

This is the will of God, that He may always be eyed as benign, kind, tender, loving, and unchangeable therein; and that peculiarly as the Father, as the great fountain and spring of all gracious communications and fruits of love.

This is that which Christ came to reveal: God as a Father (John 1:18).”

–John Owen, The Works of John Owen, Volume 2: Communion With God (ed. William H. Goold; Carlisle, PA: Banner of Truth, 1850-53/1997), 2: 22-23.

“Light and high beauty forever” by J.R.R. Tolkien

“At last Frodo could go no further. They had climbed up a narrow shelving ravine, but they still had a long way to go before they could even come in sight of the last craggy ridge.

‘I must rest now, Sam, and sleep if I can,’ said Frodo.

He looked about, but there seemed nowhere even for an animal to crawl into in this dismal country. At length, tired out, they slunk under a curtain of brambles that hung down like a mat over a low rock-face.

There they sat and made such a meal as they could. Keeping back the precious lembas for the evil days ahead, they ate the half of what remained in Sam’s bag of Faramir’s provision: some dried fruit, and a small slip of cured meat; and they sipped some water.

They had drunk again from the pools in the valley, but they were very thirsty again. There was a bitter tang in the air of Mordor that dried the mouth.

When Sam thought of water even his hopeful spirit quailed. Beyond the Morgai there was the dreadful plain of Gorgoroth to cross.

‘Now you go to sleep first, Mr. Frodo,’ he said. ‘It’s getting dark again. I reckon this day is nearly over.’

Frodo sighed and was asleep almost before the words were spoken. Sam struggled with his own weariness, and he took Frodo’s hand; and there he sat silent till deep night fell.

Then at last, to keep himself awake, he crawled from the hiding-place and looked out. The land seemed full of creaking and cracking and sly noises, but there was no sound of voice or of foot.

Far above the Ephel Dúath in the West the night-sky was still dim and pale.

There, peeping among the cloud-wrack above a dark tor high up in the mountains, Sam saw a white star twinkle for a while. The beauty of it smote his heart, as he looked up out of the forsaken land, and hope returned to him.

For like a shaft, clear and cold, the thought pierced him that in the end the Shadow was only a small and passing thing: there was light and high beauty forever beyond its reach.

His song in the Tower had been defiance rather than hope; for then he was thinking of himself. Now, for a moment, his own fate, and even his master’s, ceased to trouble him.

He crawled back into the brambles and laid himself by Frodo’s side, and putting away all fear he cast himself into a deep untroubled sleep.”

–J.R.R. Tolkien, The Lord of the Rings (New York: Houghton Mifflin, 1954), 921-922.

“Assure yourself that your God in Christ will never unson you” by Edward Fisher

“Whensoever your conscience shall tell you, that you have broken any of the Ten Commandments, do not conceive that the Lord looks upon you as an angry Judge, armed with justice against you.

Much less do you fear that He will execute His justice upon you, according to the penalty of that covenant, in unjustifying of you, or depriving you of your heavenly inheritance, and giving you your portion in hell fire.

No, assure yourself that your God in Christ will never unson you, nor unspouse you: no, nor yet, as touching your justification and eternal salvation, will He love you ever a whit the less, though you commit ever so many or great sins.

For this is a certain truth, that as no good either in you, or done by you, did move Him to justify you, and give you eternal life, so no evil in you, or done by you, can move Him to take it away from you, being once given.

And therefore believe it whilst you live, that as the Lord first loved you freely, so will He hereafter ‘heal your backslidings, and still love you freely,’ (Hos. 14:4).

Yea, ‘He will love you unto the end,’ (John 13:1).”

–Edward Fisher, The Marrow of Modern Divinity, as quoted in Thomas Boston, The Whole Works of Thomas Boston: An Explication of the Assembly’s Shorter Catechism, ed. Samuel M‘Millan, vol. 7 (Aberdeen: George and Robert King, 1850), 7: 353–354.

“Sacred things may become profane by becoming matters of the job” by C.S. Lewis

“To Sheldon Vanauken

Magdalen College,
Oxford
January 5, 1951

Dear Mr. Van Auken,

We must ask three questions about the probable effect of changing your research subject to something more theological.

(1.) Would it be better for your immediate enjoyment? Answer, probably but not certainly, Yes.

(2.) Would it be better for your academic career? Answer, probably No. You would have to make up in haste a lot of knowledge which could not be very easily digested in the time.

(3.) Would it be better for your soul? I don’t know.

I think there is a great deal to be said for having one’s deepest spiritual interest distinct from one’s ordinary duty as a student or professional man.

St Paul’s job was tent-making. When the two coincide I should have thought there was a danger lest the natural interest in one’s job and the pleasures of gratified ambition might be mistaken for spiritual progress and spiritual consolation: and I think clergymen sometimes fall into this trap.

Contrariwise, there is the danger that what is boring or repellent in the job may alienate one from the spiritual life. And finally someone has said ‘None are so unholy as those whose hands are cauterized with holy things: sacred things may become profane by becoming matters of the job.

You now want truth for her own sake: how will it be when the same truth is also needed for an effective footnote in your thesis?

In fact, the change might do good or harm. I’ve always been glad myself that Theology is not the thing I earn my living by.

On the whole, I’d advise you to get on with your tent-making. The performance of a duty will probably teach you quite as much about God as academic Theology would do.

Mind, I’m not certain: but that is the view I incline to.

Yours,

C. S. Lewis”

–C.S. Lewis, The Collected Letters of C.S. Lewis, Volume 3: Narnia, Cambridge, and Joy, 1950 – 1963, Ed. Walter Hooper (New York: HarperCollins, 2007), 3: 82-83. Vanauken had asked Lewis his opinion as to whether he should continue with his postgraduate work in history or study theology.

  1. Francis Bacon, Essays (1625), ‘Of Atheism’: ‘The great atheists, indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end.’

“Our best havings are wantings” by C.S. Lewis

“All joy (as distinct from mere pleasure, still more amusement) emphasizes our pilgrim status: always reminds, beckons, awakes desire.

Our best havings are wantings.”

–C.S. Lewis, Letters of C.S. Lewis, eds. W.H. Lewis and Walter Hooper (New York: Harper, 1966), 565.

“The Lord is close to those who have bruised their hearts” by Augustine of Hippo (A.D. 354-430)

God is most high, yet near.

I will cry to God Most High. If He is most high, how can He hear your crying?

‘My confidence is born from experience,’ the psalmist replies, ‘because I am praying to God, who has dealt kindly with me. If He dealt kindly with me before I sought Him, will He not hear me now that I am crying out to Him?’

The Lord God dealt kindly with us by sending us our Savior Jesus Christ, to die for our misdeeds and rise for our justification. (Rom. 4:25)

And for what kind of people did God will His Son to die?

For the godless. The godless were not seeking God, but God sought them.

He is “most high” indeed, but in such a way that our wretchedness and our groans are not far from Him, for the Lord is close to those who have bruised their hearts.

I will cry to God Most High, to God who has dealt kindly with me.”

–Augustine of Hippo, Expositions of the Psalms 51–72, trans. Maria Boulding, ed. John E. Rotelle, vol. 17, The Works of Saint Augustine: A Translation for the 21st Century (Hyde Park, NY: New City Press, 2001), 17: 108–109. Augustine is commenting on Psalm 57:2.