What quietness of heart is, and is not, opposed to

Simply saying that a contented soul is "quiet of the heart" might cause confusion. Some may actually attain this but because of confusion may think they do not. Others, perhaps by their naturally quiet disposition, may think this is their lot but indeed it is not. Therefore Burroughs gives three things that a quiet of the heart is not opposed to:

1. To a due sense of affliction. Simply ignoring problems and dusting them under a rug as if they do not exist, is not true contentment. Burroughs is saying that we ought to "be sensible of what we suffer". In fact if we are to truly be content we must know what it is we suffer. "Indeed, there would be no true contentment if you were not apprehensive and sensible of your afflictions, when God is angry".
2. To making in an orderly manner our moan and complaint to God, and to our friends. Some believe that in order to be content we must constantly shut our mouths to our affliction. Burroughs encourages us to take our complaint to God and to discuss matters with our friends.
3. To all lawful seeking for help in different circumstances, nor to endeavoring simply to be delivered out of present afflictions by the use of lawful means. Some believe that seeking a way out of suffering and affliction is in itself unholy. Burroughs would disagree. As he would later say, "God is thus far mercifully indulgent to our weakness, and he will not take it ill at our hands if by earnest and importunate prayer we seek him for deliverance until we know his good pleasure in the matter. His advice is simple, seek the will of God and be melted up into that.

Our author then gives eight things that the quiet of the heart is opposed to:

1. Murmuring and repining at the hand of God
2. Vexing and fretting
3. Tumultuousness of spirit (confused and distracted thoughts)
4. An unsettled and unstable spirit, distracted from our duty
5. Distracting, heart-consuming cares
6. Sinking discouragements
7. Sinful shiftings and shirkings to get relief and help
8. Desperate risings of the heart against God by way of rebellion

Admonishment: Cast all your cares upon God, doing so in faith.

For Your Consideration: I love Burroughs honesty here. He realizes that we have struggles and even gives sympathy to those that are predisposed to "melancholy". He seems to understand that suffering is going to happen and we are foolish to pretend that it is not happening when we find ourselves in its grips. Yet, Burroughs does not sway to the other extreme of giving too much undue focus on the problem itself. He seems to say acknowledge the suffering, take it to God, but do so with a heart of faith. Do not get distracted or start repining and rebelling against God. Take your troubles to him in faith.

The Jewel:

"Indeed, if his people stand in need of miracles to bring about their deliverance, miracles fall as easily from God's hands as to give his people daily bread...God would have us to depend on him though we do not see how the thing may be brought about; otherwise we do not show a quiet spirit." (p24)

Continue on to our discussion of section 3, Chapter 1 in The Rare Jewel of Christian Contentment

Contentment--The Spirit Working Indoors

The first point that Burroughs draws out of his definition of contentment is that it is an "inward heart thing." It is not a mere outward conformity but a quiet of the soul. As Burroughs says, "many may sit silently, refraining from discontened expressions, yet inwardly they are bursting with discontent". If we are to truly have contentment then it must be inward and not merely outward. To drive home this point we are given a fitting analogy: "A shoe may be smooth and neat outside, while inside it pinches the flesh".

Some are unable to hide the raging sea within. Others are able to hide it. Both are in the same state--discontentment. Therefore, the goal of contentment is not to merely clothe the outward turbulences, but to calm the war within. This will require a work of God. As Burroughs says, "If the attainment of true contentment were as easy as keeping quiet outwardly, it would not need much learning...It is a business of the heart".

Admonishment: Worry about the inside of your shoe as much as the polish on the outside.

For Your Consideration: Only through a firm grip on the gospel will we be bold enough to display (as well as deal with) that which is on the inside. May the gospel have roots deep enough in our lives to cause us to be bold sinners and not polished hypocrites.

Continue to our discussion of section 2, Chapter 1 of The Rare Jewel of Christian Contentment

The Rare Jewel of Christian Contentment Chap. 1

Can you say with the Apostle Paul, "I have learned, in whatsoever state I am, therewith to be content'? It is the hope of Jeremiah Burroughs that through expositing this text, that we may, along with Paul, learn the mystery of Christian contentment. The doctrine which comes from this text, and that which will guide this work, is that "to be well skilled in the mystery of Christian contentment is the duty, glory, and excellence of a Christian".

Burroughs goes on to further define what he means by Christian contentment: "Christian contentment is that sweet inward, quiet, gracious frame of spirit, which freely submits to and delights in God's wise and fatherly disposal in every condition." The entire first chapter is given to its description. "Nine distinct things are opened up" in accordance with this definition:

1. Contentment is a sweet, inward heart-thing
2. It is the quiet of the heart
3. It is an inward, quiet, gracious frame of spirit
4. Contentment is the gracious frame of the heart
5. It freely submits to and takes pleasure in God's disposal
6. Contentment is freely submitting to and taking pleasure in God's disposal
7. Contentment is taking pleasure in God's disposal
8. Submitting, and taking pleasure in God's disposal
9. True contentment is in every condition

Hopefully, after the first chapter you feel a little overwhelmed. Take heart, this is our author's goal. He hopes to show that this is, indeed, a great mystery. This mystery is where Burroughs will spend his time in the second chapter.

Review of Jeremiah Burroughs--Gospel Fear

Author: Jeremiah Burroughs

Pages: 142

Publisher: Soli Deo Gloria

Price: 14.40 USD

Genre: Puritan/Christian Living


Quick Summary:

One of my favorite verses is Isaiah 66:2, “But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.” In this work, the Puritan, Jeremiah Burroughs, concerns himself with teaching on the heart that trembles at God’s Word. Would a man who can turn having a kidney stone into a means for preaching the gospel, disappoint in expositing one of my favorite verses?

Burroughs does not disappoint. The book is an offering of seven classic Burroughs sermons on a heart that trembles at the Word of God. There is always a little something to be desired in a book of sermons. The sermon is different than a typical printed work. A book of sermons is like looking at a section of row homes. They are all going to look relatively the same, yet each will have a few things that make it stand out as different. A typical printed work looks like an exquisite mansion, with each piece building upon the other. Therefore, the book of sermons always leaves a little something to be desired. Yet, there is also something that a book of sermons can have that a typical work will not; a passionate preaching of God’s Word. Burroughs offers that passionate preaching. In typical Puritan fashion, each sermon leaves the hearer either over the pits of hell or embraced in the arms of the Almighty.

What I Liked:

Burroughs preaching (and writing) style is very easy to follow. It is straightforward and easily outlined. Yet, it is not dull. Burroughs has a way of passionately encouraging the believer and pleading with the unbeliever in the same breath. Of all the Puritans Burroughs is one of the best at giving a visual picture and illustration of what he is discussing. Therefore, he is a very enjoyable read. At the same time, his work is not light. You will be convicted. If Burroughs words are heeded the saint will tremble at God’s Word. Even the unbeliever is given reason for trembling. His writing style and communication of vital doctrine makes Burroughs stand head and shoulder above the rest.

What I Disliked:

Again, a book of sermons always leaves a little something to be desired. There are major topics that will not be addressed in this particular work. Another disadvantage of a book of sermons is that looking at row homes can get a little monotonous. Even though Burroughs is a phenomenal writer, the reader will still find himself getting a little bored at times because of the lack of novelty. The best way to read this book would be devotionally over a long period of time. Read one chapter (sermon) and then read another a month or two later. Let the truths sink in, and then come back to another chapter/sermon at a later date.
Should You Buy It?

If it has the name Jeremiah Burroughs on it, and you love Jesus, then it is worthy of your money. As mentioned earlier, Burroughs is a wonderful writer and is solid theologically. It may be a little monotonous at times, but if you space out the reading of each chapter you will find it a highly profitable work.

Rating: 4 out of 5 stars

Does TV Harden Our Hearts?

Jeremiah Burroughs, in one of the sermons in Gospel Fear (which I will be reviewing today), says this: "Take heed of heart-hardening company, of slight company, of frothy company, of going into the company of those who have slight and vain spirits, and especially those who have been and are professors of religion, and yet have slight and vain spirits".

As I read this I could not help but wonder if, in our day, Burroughs would have at this point went on a tangent about the vices of excessive television watching. I seldom find myself in the company of "frothy" (that is empty) people. Most of my friends are passionate about Jesus. (I'll take my rebuke from my missional friends here). But I do often find myself in the company of frothy, slight, and vain television personalities. Granted, they are not professors of religion. Yet, there is very little serious thought. Does this harden my heart and keep it from being tender towards the gospel?

Secondly, I think Burroughs has a significant warning for those of us that are "professors of religion". "Professor" is another way of saying "Those that profess Christianity". It is not saying professors/teachers. These are ordinary believers. If we, as ordinary believers, are proclaiming to be Christ-followers, and yet live our lives in triviality what are we communicating about God and His gospel? Should we really be frothy? Burroughs is not against joy. Burroughs is against empty joy. May the Lord grant us a blood-earnestness for the sake of the gospel!

What ever happened to Jeremiah Burroughs

In case you were going through Burroughs' Rare Jewel with us a couple of months ago, let me give you an update. We will be putting this study on hold right now until August. In August we will be doing this book as part of the Puritan Reading Challenge. We will then return to Burroughs' great book; probably this time with a new easier to read format.

Burroughs--Contentment Does Come From Addition

Last time we looked at Burroughs he helped us see that contentment comes not so much by way of addition but by the way of subtraction. This time Burroughs will teach us quite the opposite. "A Christian comes to contentment, not so much by getting rid of the burden that is on him, as by adding another burden to himself." This, of course, makes no sense to the worldly mind. Yet Burroughs continues, "the heavier the burden of your sin is to your heart, the lighter will the burden of your affliction be to your heart, and so you shall come to be content". Burroughs then continues to give several examples of how this seemingly ludicrous statement is actually the way to contentment.

It appears that what Burroughs is attempting to drive deep into our hearts is the notion that our sin before a holy God is so vile and treacherous that any ill situation is fitting. Contentment, it would appear, comes from realizing that every blessing is far better than we deserve. With a mind framed like this a man will quickly become contented. When we realize that we should have been cast into hell a thousand yesterdays ago we quickly feel our blessed estate. Burroughs challenges us to look at our broken estate and come away with a broken heart towards God as well.

This will sound like strange counsel to our 21st century ears. We are told quite the opposite. The prosperity gospel would have none of this teaching. If I am experiencing a trial then it can be directly linked to my lack of faith, says the prosperity teacher. If I would but believe harder and give more then God will pull me out of this mire due to my sin. Burroughs is telling the prosperity teacher that our redemption is enough. The Cross of Christ rescuing us from the burden of sin is all the prosperity that we need. When we feel the burden of our sin, and when the Lord graciously lifts it off, we will experience contentment.

This message will likewise sound foreign to the easy-believism of the 21st century. Simply pray this prayer and God will forgive you, only be sincere, is the cry of the proponents of cheap grace. An adherent to easy-believism will seldom be content when trials come. When the scorching sun comes they will wither away. He has never felt the burden of his sin. The roots of the gospel has never gone deep. He only considers Jesus as a band-aid or a get out of hell free card. The true offensiveness of himself and utter ruin he faces are blind from his sight. He was told to pray a prayer but never to feel the painful burden of sin. Burroughs is admonishing easy-believers to look to their sin. When they sense their utter depravity and hopelessness before God; and when they are opened to see the total justification of Christ; then, and only then, will they find contentment. The Cross is enough!

Burroughs--Contentment Comes from Subtraction Not Addition

Burroughs explains what he means by "contentment comes from subtraction instead of addition" when he says: "...not so much by adding to what he would have, or to what he has, not by adding more to his condition; but rather by subtracting from his desires, so as to make his desires and his circumstances even and equal." We are content when our hearts desire is equal to our circumstances. This, Burroughs posits, is why some men are happy with little and others miserable with much. We are rich when we have our desires fulfilled. Burroughs central point in this section (p15) is that, "a contented man has his desires satisfied, God satisfies them, that is, all considered, he is satisfied that his circumstances are for the present the best circumstances".

I agree with what Burroughs is saying. Yet, I would perhaps phrase it a little differently. As C.S. Lewis said:

Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased. (From The Weight of Glory, 1949)

I would say then that Burroughs is correct that contentment comes from having our desires met. As Burroughs has hinted at before; we as Christians are the most contented and at the same time most dissatisfied creatures. Therefore if we are to be contented it will come from having strong desires for the Lord and not having hearts entangled in the world. We will be content with whatever lot we have in the world because that is not where our heart is. Our heart has a much stronger affection and because of that we will not be dissatisfied by our circumstances, but rather we will be panting after the Lord. Satisfied, yet hungry! Burroughs, I believe, would agree with this. Yet I have chosen to word it a little differently than he does for the sake of clarity in the 21st century.

Burroughs--The Mystery of Contentment

Today we begin Chapter 2 in our study of Jeremiah Burroughs The Rare Jewel of Christian Contentment. Again, a reminder that you can buy the book here, or read it online here. In this chapter, and the third, Burroughs will exposit for us the great mystery of contentment. What does he mean by mystery? He gives an example with this statement: "You never learned the mystery of contentment unless it may be said of you that, just as you are the most contented man, so you are also the most unsatisfied man in the world." What a great mystery it must be that a man is discontent and content at the same time. Burroughs goes on to explain: "though his heart is so enlarged that the enjoyment of all the world and ten thousand worlds cannot satisfy him for his portion; yet he has a heart quieted under God's disposal, if He gives him but bread and water." In order for this to not be utterly insane we must see it as a great mystery indeed. This marks the difference between a godly man and he with a carnal heart. The godly man that is contented will not find his portion in this world and thus will be satisfied with what little he is given. The carnal man will find the world for his portion and thus will never be satisfied.

The heart of the issue lies in what satisfies us. "A soul that is capable of God can be filled with nothing else but God...therefore, whatever God may give to a gracious heart, a heart that is godly, unless He gives Himself it will not do". As Burroughs expounds upon Philippians 4:7, 9 we see the depth of his thought as it is compared to the carnality of our modern thinking. I have known many of Christians when reading, Philippians 4:9 ("And the peace of God which passes all understanding shall keep your hearts and minds through Jesus Christ,") will pursue the peace of God. Listen to what Burroughs offers as an observation of that text: "the peace of God is not enough to a gracious heart except it may have the God of that peace. A carnal heart would be satisfied if he might but have outward peace, though it is not the peace of God...but mark how a godly heart goes beyond a carnal. All outward peace is not enough; I must have the peace of God...we must enjoy the Fountain of peace, as well as the stream of my peace".

A good measure of whether or not we have this godly contentment is to ask ourselves whether or not we can honestly agree with Psalm 73:25, "Whom have I in heaven but you and there is none upon the earth that I desire beside you." If you want to further information on this concept I suggest reading Piper's excellent book God is the Gospel. You can purchase it here or read it online here. Piper's central thesis is that the greatest gift of the gospel is God Himself. This strongly echoes Burroughs sentiment that a contented heart is dissatisfied until he has God Himself, but is yet contented with the little the world has because of the measure of grace God has given Him.

Burroughs--Contentment in Every Situation

We will close out chapter one today (p10-12). Burroughs goal in this section will be to show us that true Christian contentment aims to take charge in every condition. We see this in three regards.

1. Submitting to God in whatever kind of affliction befalls us. Everyone says that they should be content in every circumstance. But "there is a great deal of deceit in general statements". We like to say that we are content always but there are certain things that we have a more difficult time bearing. Some who are stricken in their marriage would wish that God had taken their finances. Others who are stricken in their finances wish that God would have taken their health. Those who are of ill health might wish God had struck them in another place. "But we must not be our own carvers." True Christian contentment should, "be not only to any condition in general, but for the kind of the affliction, including that which most crosses you."
2. Submitting to God regardless of the time and continuance of the affliction. "We must not be our own disposers for the time of deliverance any more than for the kind and way of deliverance". Even if this be a soul-affliction. Even if it appears that God has withdrawn his face from us and we must travail for years, we must seek him all the more. Burroughs then gives the example of Noah and Ezekiel who had to wait upon God before coming out of their difficult mission. "We should not be willing to come out till he comes and fetches us out".
3. Submitting to God regardless of the changes in our condition. It is very rarely that one affliction comes alone; commonly afflictions are not single things, but they come upon the neck of another". In other words when it rains it pours. It is more difficult when one affliction follows another, nevertheless, we must persevere in our contentment.

Burroughs has been showing us today that we must be content regardless of the circumstance. I am reminded of prisoner Paul in the book of Philippians who appears to be quite content and even joyful. His reason? It appears to be his passionate love for Jesus that sustains him. "Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith--that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection of the dead". In other words Jesus is such a precious treasure that I consider everything as nothing compared to him. If Christ is not our treasure then we will not learn Christian contentment.

Burroughs--God Did It!

Today will be short yet piercing. Burroughs point is simple, "the soul that has learned this lesson of contentment looks up to God in all things." Simply put the soul that is contented does not set his praises towards man or any such instrument for securing his hope. The soul that is content looks only to God and rests in His sovereignty and goodness.

This section is marking the difference between being comforted by the things of God and by God Himself. I fear that in my own life I look to the books on my shelf faster than to I look to Jesus. It is one thing to admire these great men and women of God. It is quite another for them to become sacred substitutes. One of the things that I love about such men as John Piper, Jonathan Edwards, John Owen, Charles Spurgeon, Robert Murray McCheyne, among a host of others, is that they point me to Jesus and cause me to hunger for Christ and His Word. Yet, I am guilty of stopping there. I should again resolve to be as Andrew Bonar who, 1) would not speak to any man before speaking to Jesus 2) would not do anything with his hands until he had been on his knees 3) not to read the papers (internet news/blogs/etc. for us) until he had read his Bible.

I understand that Burroughs is primarily talking about what the believer does in affliction. I would like to think that after coming through an affliction I would not be so thoughtless as to bow my knees and thank the folks at Desiring God for publishing The Suffering and the Sovereignty of God. In fact I think it is right to bow our knee and thank God for such men and women. But the issue is this, am I thanking God and only God (whatever means he uses) or is their a spot of unhealthy adoration in my heart for His instruments? Knowing that my heart is prone to idolatry I would not doubt that I exalt even such men to a place of unhealthy adoration. May the Lord break us of our pride and our idolatry!

Burroughs--Taking Pleasure in God's Disposal

Last time we saw that contentment is a free work of the spirit. This time we will see that it is taking pleasure in God's disposal. (p9-10). At this point Burroughs is going to take us further into this matter of Christian contentment. It is not only seeing that we should be content, but it is actually seeing good in, and taking pleasure in, the affliction. Burroughs notes that it is not merely looking back on the affliction and saying with David, "it was good that I was afflicted". Rather, it is being in the midst of the trial and saying, "it is good that I am afflicted". "Not just good when you see the good fruit it has wrought, but to say when you are afflicted, 'It is good that I am afflicted'."

We see this type of contentment evidenced in Proverbs 15:6, "In the house of the righteous is much treasure, but in the revenues of the wicked is trouble". Regardless of the state of the righteous man's house in it he has much treasure. "There is more treasure in the poorest body's house, if he is godly, than in the house of the greatest man in the world, who has his fine hangings and finely-wrought beds and chairs and couches and cupboards of plate and the like. Whatever he has, he has not so much treasure in it as there is in the house of the poorest righteous soul." This should consistently remind us that no matter what lot in life the Lord gives us we still have the greatest treasure; namely Jesus Christ. What a great gift the Father has lavished upon us. We also see evidence of this in the Apostle Paul's life. Who spent many nights naked and hungry, yet was able to say, "possessing all things" (2 Cor. 6:10).

I am again reminded of the quote by Samuel Rutherford that continues to ring in my mind. It is an excellent work. If you do not own it I would suggest clicking on its picture on the sidebar and buying it for $7. It will be worth every penny. The quote is thus: “I would not want the sweet experience of the consolations of God for all the bitterness of affliction; nay, whether God come to his children with a rod or a crown, if he come himself with it, it is well". He then continues by saying, “It is better to be sick, providing Christ come to the bed-side…than to enjoy health, being lusty and strong, and never visited of God.”

Burroughs--Freely Submitting to God

The fifth characteristic (which is the second half of Burroughs original definition) is that Christian contentment is "freely submitting to and taking pleasure in God's disposal". Today (p.8) we will see that there are three things (Burroughs says there are four, but only lists three) to be explained about this "freedom of spirit".

1. The heart is readily brought over. Burroughs simply means that if you really are content and "freely submitting" then it will not take a cattle prod to get you into contentment. Burroughs says that if we really are content then, "as soon as you come to see that it is the hand of God your heart acts readily and closes and once".
2. It is freely, that is, not by constraint. It is not that we "must" be content. We do it with joy. It is also not because of ignorance that we freely submit. If our contentment stems from not knowing any better then it cannot truly be called "free". True freedom comes whenever we "know the condition [we] are in as an afflicted and sad condition, and still [have] a sanctified judgment [to bring our hearts to contentment]."
3. It is in opposition to mere stupidity. This appears to be much the same point as number 2. Burroughs likens this to pinching a man with paralysis and then praising him for his patience and tolerance of bearing such a terrible affliction. He could not feel it, how can you praise him? True contentment is likened to when you can feel the pinch and do not pop the guy in the teeth (my words not Burroughs).

Burroughs then continues with his sixth point and because it is short we will too. He hopes to expound upon what it means to "submit to God's disposal". "The word submit," says Burroughs, "signifies nothing else but 'to send under'". What he means by that is that submitting means to bow yourself before the feet of God. It is when our soul, "can send itself under [bow before] the power and authority and sovereignty and dominion that God has over it." That causes me to ask myself today, am I freely submitting to God's rule? Do I live in proper authority, bowing before God's dominion over me? Does my heart readily submit to His and say, "Have thine own way Lord, Have thine own way"?

Next time we will look take this another step and look at having pleasure in God's disposal.

Burroughs--What is the Gracious Frame of Spirit Opposed To?

Yesterday we saw that Christian contentment is an inward heart condition. Today we will see 3 things that this gracious frame of spirit is opposed to (p.7). A gracious frame of spirit is opposed to:

1. the natural quietness of many men and women. Some are naturally quiet; others are naturally impatient.
2. a sturdy resolution.
3. the strength of natural reason.

Burroughs then expounds why these are distinguished from Christian contentment. He deals especially with the first of the three--natural quietness. The difference between the two is clear, "The one whose disposition is quiet is not disquieted as others are, but neither does he show any activeness of spirit to sanctify the name of God in his affliction. But , on the other hand, he whose contentment is of grace is not disquieted and keeps his heart quiet with regard to vexation and trouble, and at the same time is not dull or heavy but very active to sanctify God's name in the affliction that he is experiencing." Simply put, one who is exercising Christian contentment will be giving God the glory and praise while the natural man will not. And this, Burroughs says, is the difference between the other two points as well.

The question for us today is this: are we praising God in our afflictions and in our blessings?

Burroughs--Contentment, a Gracious Frame of Spirit

This matter of Christian contentment is a matter of the soul. Today (p.5-6)we will see three things about this "inward, quiet frame of spirit".

First, we see that it is a "grace that spreads itself through the whole soul." What Burroughs means by this is that contentment begins in the soul's understanding (reason, judgment, cognition) and satisfies the thoughts. Then as the thoughts are satisfied it moves to the will--which submits to the understanding. Then as the will submits the affections follow. Therefore, true Christian contentment penetrates through the entire soul.

Some have only a partial contentment. They are able to get their understanding and therefore their thoughts in check but for whatever reason they cannot seem to harness their affections. A great example of this would be Psalm 42. David has a settled disposition but yet his soul is still downcast. Yet even without having his affections settled he is in a far better state than the soul who cannot be settled in his understanding. But if we are to have true Christian contentment then it must penetrate all of our soul.

Secondly, we see that "spiritual contentment comes from the frame of the soul." What Burroughs means by this is that contentment does not come from outward help but from "the disposition of their own hearts". "When a Christian is content in the right way, the quiet comes more from the temper and disposition of his own heart than from any external argument or from the possession of anything in the world".

To help us to see this Burroughs gives an example of a man with cold clothes. He can get his clothes warmed by two different ways. Either by sitting by a fire (outward) or by wearing them for awhile and letting his natural body heat warm them (inward). This is compared to the differences in many men. Some are ill and their natural body heat will not warm them. They can go to the fire but it will only warm them for awhile. Only while the outward help is upon them, but when left to themselves their "contentment" will soon dwindle. The one who has true Christian contentment will at first field the coldness of the affliction but after awhile will warm up to it and become content under the trial. This will continue because it came from the inward state. Therefore, "when it comes from the spirit of a man or woman--that is true contentment."

Lastly, we see that this frame of spirit "shows the habitual character of this grace of contentment". By this Burroughs simply means that contentment is no mere flash in the pan. It is a lasting endeavor. It is not fixed upon moods or seasons. True Christian contentment will find itself as the "constant tenor and temper of their hearts". If we are to call it Christian contentment then it must be persevering.

What then can we learn from Burroughs today?

• I am especially challenged by Burroughs second point. Thinking of all the different "fires" that might warm me I realized that I can be tempted to find comfort in things other than Jesus. We know, as does Burroughs, that true contentment only comes from the soul's satisfaction with God. That is where this "inward soul-warming" comes from. I am challenged then to discover the areas in my life where my "contentment" only comes from outward blessing and not inward satisfaction.
• It is also challenging to determine whether or not our attitude is continually contented or is it shifting with our various moods and cirumstances.
• Therefore, we must cling to Jesus to teach us this mystery of contentment.

Burroughs--What is Christian Contentment Opposed To?

Last time we looked at three things that Christian contentment is not opposed to. Today we will see the 8 things that it is opposed to (p. 3-4) and then have a brief word on each. Christian contentment is opposed to:

1. Murmuring and [complaining] at the hand of God
2. Vexing and fretting (a degree beyond murmuring)
3. The spirit being highly agitated so that it becomes unruly
4. An unstable and unsettled spirit whereby it is distracted from its duty to God and others
5. Distracting, heart-consuming cares
6. Sinking discouragements
7. Sinful shiftings and negligence so as to seek relief and help
8. Desperate risings of the heart against God by way of rebellion

It appears that each of these points that Burroughs mentions has a couple of root exhortations. You cannot claim Christian contentment if when given a difficult trial you murmur and complain towards God and it so agitates you that you are consumed and distracted by it. If it is taking all of your heart and your focus so that you eyes are constantly fixed on this affliction then you are not practicing Christian contentment. Also, we see that if the affliction is bringing you to sinful rebellion whether through active rebellion or negligence. You cannot claim Christian contentment while you are engaged in sinful rebellion so as to relieve the affliction. A biblical example that Burroughs gives is the story of Saul running to the witch of Endor (1 Samuel 28). Perhaps a more contemporary example would be a man who has his finances afflicted and to relieve his sufferings he steals, gambles, and cheats. He pursues dishonest gain to relieve his affliction.

One of Burroughs points that you might have contention with is #6, "sinking discouragements". Is Burroughs saying that the Christian is not allowed to struggle mightily with depression? What about Spurgeon--was he sinning in his bouts with melancholy? What specifically did Burroughs mean? We will let Burroughs speak--"God would have us to depend on Him though we do not see how the thing may be brought about; otherwise we do not show a quiet spirit. Though an affliction is on you, do not let your heart sink under it. So far as your heart sinks and you are discouraged under affliction, so much you need to learn this lesson of contentment".

What Burroughs seems to be referring to is the type of person who is distrusting God during times of affliction. When trouble is brought about they are brought to despair instead of hoping in God. It does not seem that Burroughs is specifically addressing the type of melancholy that plagued folks like Spurgeon.
What then can we learn from today's reading? First of all, I believe the Lord is calling us to trust Him in the midst of our afflictions. We should hear the exhortation of James to the dispersed brothers and sisters. "Count it all joy, my brothers, when you meet trials of various kinds..." Secondly, the Lord is calling us to quietly submit to everything that comes from His hand, all the while trusting in His goodness. When dealt every blow we must cling to the promise that God works all things for good. We must have a big view of God. We must be quieted as Job was, "I know that you can do all things, and that no purpose of yours can be thwarted...I have uttered what I did not understand, things too wonderful for me, which I did not know...I had heard of you by the hearing of the ear, but now my eyes see you; therefore I despise myself, and repent in dust and ashes." You can feel Job putting his hand over his mouth as he utters these words. Let us do the same. Make our requests known to the Lord, but humbly rest under His sovereign hand of goodness.

Burroughs--The Quiet of Heart and What it is not opposed to

Some might think that if God desires us to be content always then does that must mean that we can never have a frown on our face. Does this mean we cannot weep? Does this mean that it is a sin for a Christian to be sad? In his typically profound way Burroughs will help us see three things (page 3)that this "quiet of heart" is not opposed to:

1. To a due sense of affliction. What Burroughs means by this is that the Christian should not ignore and refuse to acknowledge that there are difficult times. If we were totally unaware that we were being afflicted then what type of virtue would it be to have joy amidst the trial? The very nature of being content in all circumstances points to the necessity of being sensible to our afflictions.
2. To making our cries known to God. Notice in the life of Job that he was able to make his affliction known to his friends without sin. He was able to even make his plea to God without sin. But what if we are being disciplined? Can we then make our moan known to God? Burroughs seems to think this unfitting when he says, "...a Christian ought to be quiet under God's correcting hand". However, Burroughs also says, "without a breach of Christian contentment complain to God". The way this is done is by a "quiet, still, submissive way [in which we disclose our] heart to God."
3. To seeking help and refuge from the difficult circumstance. Who knows if it is God's will to alter our condition? Perhaps God wills to bring us through this suffering time. Indeed we should pray and seek to be relieved. As Burroughs says, "God is thus far mercifully indulgent to our weakness, and He will not take it ill at our hands if by [serious intention] and [persistent] prayer we seek Him for deliverance until we know His good pleasure in the matter." Which should thus desire that our "wills [be] melted into the will of God".

These things then are not opposed to Christian contentment. It is soothing to a broken soul to know that it is not merely okay to make their request known to God but strongly suggested. Nor is it wrong to be broken and to cry out to the Almighty! James 1:2-18 confirms this. Especially focus on verse 5. James is specifically saying that if any of us lack wisdom [in the context referring to wisdom in our trials] we should ask the Lord. Then we are encouraged by the character of God, "who gives generously without reproach". The word for reproach means he does so without rebuking us, without thinking we are stupid for asking, or without laughing at us and scorning us. I am reminded of Psalm 103:14, that God "knows our frame; he remembers that we are but dust." Therefore today let us make our request known to God. But also might we fashion our prayer after what Burroughs said, that "our wills be melted into the will of God".

Burroughs--What is Contentment?

Today we will be looking at Burroughs' description of contentment (page 2). This description will serve as a thesis for the entire book. Burroughs will spend 13 chapters expounding upon this description and giving principles on how to attain it. Burroughs offers the following description:

"Christian contentment is that sweet, inward, quiet, gracious frame of spirit, which freely submits to and delights in God's wise and fatherly disposal in every condition.

The first thing we see is that contentment is a sweet inward heart thing. It is as the Psalmist said, "Truly my soul waits on God" (62:1) or again "My soul, wait only on God (62:5). Burroughs notes that "many may sit silently, refraining from discontented expressions, yet inwardly they are bursting with discontent".

Therefore we see that it is vitally important that our hearts be content inwardly. Because God hears our inward heart. What a great analogy Burroughs then employs by saying, "A shoe may be smooth and neat outside, while inside it pinches the flesh." Oh, how many souls are outwardly "content" yet inwardly they are discomforted and grumbling against the Lord? I know that sometimes due to my position in the ministry I can outwardly look contented yet inwardly my heart is turbulent. How much must our great God despise our murmuring hearts?

Certainly our battle for contentment will be an inward battle. Often times we can easily fake the outside; only occasionally, when pressed beyond control, do we display our inward unrest. Therefore, "there is certainly more to it than can be attained by common gifts and the ordinary power of rason, which often bridle nature. It is a business of the heart." As Burroughs will show us this will take the power of the Christ and His gospel to bring us to contentment.

What are your comments? Has anything struck you in this section? I especially like Burroughs analogy of the shoe; polished on the outside and pinching on the inside. Have you ever felt that way? Do you ever feel like a polished shoe on the outside all the while inwardly your heart is discontented?

Is He Enough--Introductory Matters in Rare Jewel

Burroughs was a man who was accustomed to much sorrow. He had more than a few situations in his life where he was plagued with disunity among the body of Christ. Anyone who loves the bride of Jesus knows how trying these times can be. Burroughs also lived in a tumultuous time. In the early portion of his ministry he had to fight many battles against the Church of England concerning conformity and non-conformity. Most of these struggles were centered upon his refusal to accept King James’Book of Sports. After this was seemingly resolved, Burroughs found himself in the center of the controversy between the Presbyterians, Episcopalians, and Independents (of whom Burroughs was a “member”). 

So, Burroughs knows of suffering. The things written in Rare Jewel are not mere theoretical musings--they are the outgrowth of experience in his own Christian walk. You can feel Burroughs pain in his first paragraph when he speaks of the “drooping spirits of the saints in these sad and sinking times” (1). No doubt Burroughs himself was one of those who struggled with having a “drooping spirit”. Therefore, it is fitting that he should labor to faithfully exposit Philippians 4:11.

Today we will look at the introductory matters. We will ask two questions. 1) What does the apostle mean in Philippians 4:11? 2) What is the doctrinal assertion of this text?

1) What does the apostle mean in Philippians 4:11?

To place this in its proper context we must understand that Paul is in the midst of thanking the Philippians for their kind gift. This is what he meant in 4:10 when he said, “…you have revived your concern for me”. It seems as if the Philippians had been going through a deep financial struggle and where unable to support Paul monetarily. But then, as Paul is in prison, Epaphroditus shows up. Epaphroditus himself is a gift, yet he is bringin monetary support from the Philippians as well. In this Paul rejoices. But, so as not to sound desperate he qualifies his thanksgiving in verse 11. He wants them to know that his excitement is not in the monetary gift but in their support. As Burroughs says, “not that he sought ‘theirs’ but ‘them’”. And tucked away in this paragraph is Paul’s statement, “for I have learned in whatever situation I am to be content”.

Burroughs helps us to see three things from this text: it is learned, it is to be constant, and it comes from the sufficiency of Christ.

“It is learned” helps us to see that having contentment in every situation is a “great art”. Burroughs notes the tense of the phrase. It is almost as if Paul is saying, “I do not have to learn it now, nor did I have [this] at first, I have attained it, though with much [struggle], and now, by the grace of God, I have become the master of this art.” It is vital that we see that contentment is a learned art. It will keep us from being frustrated, guard us from arrogance, and push us on to pursue more contentment.

“In whatever situation” helps us to see that this is to be a constant state. We must always be content. Whether as Paul says we are, “facing plenty and hunger, abundance and need”. We must learn to be content.

“To be content” actually can refer to only God. The word means “self-sufficient”. Only God can, “rests fully satisfied in and with Himself alone”. But how then can we say that Paul (and later that we) can have this self-sufficiency? As Burroughs helps us see it is because Paul, “had a right to the covenant and promise, which virtually contains everything, and an interest in Christ, the fountain and good of all, it is no marvel that he said that in whatever state he was in, he was content.”

2) What is the doctrinal assertion of this text?

Burroughs states the doctrinal consideration is brief but is thus: “That to be well skilled in the mystery of Christian contentment is the duty, glory and excellence of a Christian” (2). And it is this great doctrine that we will, with the help of Jeremiah Burroughs, expound in the month of November.

What can we learn from all of this today? I am reminded of a quote by Samuel Rutherford in counseling a young woman who was going through many trials. Rutherford says, “I would not want the sweet experience of the consolations of God for all the bitterness of affliction; nay, whether God come to his children with a rod or a crown, if he come himself with it, it is well[1]In case you lost what Rutherford said in his Old English he is simply saying that so long as he has Christ it is sweet. Whether Christ comes with a rod (affliction, tough times) or with a crown (blessings, abundance, good times) it is still Christ who is there—and therefore it is sweet. To drive this point home Rutherford says,“It is better to be sick, providing Christ come to the bed-side…than to enjoy health, being lusty and strong, and never visited of God.”[2]

The question that I see the Lord of glory asking us through the ministry of Burroughs and Rutherford and indeed even through His apostle Paul is this: Am I sufficient? Do you love me so much that in trying times and in good times you can be content—all because you have me? Let us repent of our self-sufficiency and cling to the Cross of Jesus Christ and rejoice in His all-sufficiency. He is our sufficiency!

[1]Rutherford, Samuel. Letters of Samuel Rutherford. The Banner of Truth Trust. 2006. p18-19.

[2] Ibid.

Meet Mr. Jeremiah Burroughs

In November we will be looking at the life of Jeremiah Burroughs. Throughout the month we will be studying his book The Rare Jewel of Christian Contentment; which can be purchased through Monergism books for the low price of $7.20 plus shipping. You can read it online, but I would suggest purchasing the book here.

Burroughs is best known for the book that we will be studying this month, "The Rare Jewel of Christian Contentment". He was born in 1599 and died in November of 1746. In 1621 he graduated with a BA and had his Master's by 1624. His tutor was another famous Puritan by the name of Thomas Hooker. By 1627 Burroughs was a member of the famous Westminister Assembly. In 1631 he was appointed as rector [the person in charge of a congregation] of Tivetshall, Norfolk. In 1636 he was suspended for refusing to obey some of the sanctions placed upon churches by the Bishop Matthew Wren. The charge was non-conformity. Burroughs (and many Puritans) refused to read King James Book of Sports, as well as refusing to read prayers rather than speak them without restraint.

Because of his troubles in Norfolk, Burroughs went to the Netherlands were he was a teacher at a congregation at Rotterdam. Here he met William Bridge and Sidrach Simpson. In the 1640's these three men would be instrumental in the rise of congregationalism. The 1640's for Burroughs would prove to be the decade in which he received the most notoriety. During the Commonwealth Period he returned to England and again became pastor. In his charge where two of the more prominent churches in all of London: Stepney in St. Giles, Cripplegate.

Burroughs found himself in the middle of the growing controversies between Presbyterians, Independents, and Episcopalians. In 1644 he and several of his friends presented to Parliament their Apologetical Narration. The work was an attempt to find a middle ground for Presbyterianism (too authoritarian in their opinion) and Brownism (too democractic in their opinion). Throughout his life he tried to establish unity among believers and to heal these divisions. His life was "cut short" in 1646 after a fall from his horse.[1]

[1] This biography was adapted from Burroughs article from Meet the Puritans. Beeke, Joel R. and Pederson, Randal J. Reformation Heritage Books. 2006. p118-25.