Tag Archives: Contentment

The Rare Jewel of Christian Contentment, Study Guide 10.2

13 Tuesday Jun 2017

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This is a continuation of a Study Guide on Jeremiah Burroughs The Rare Jewel of Christian Contentment. The previous post may be found here:

There is a Great Deal of Grace in Contentment:

The second point made by Burroughs has to do with the “grace” which is poured out in contentment.

To understand this argument, it will be necessary to understand that the Puritians routinely used the word “grace” in a different manner than it is typically used by contemporary Christians. In contemporary usage, the word “grace” often refers only to the initial act of God’s saving work, “For by grace you have been saved” (Eph. 2:8). More broadly, it is God’s mercy towards our remnant sin.

When Puritans used the word, they routinely referenced God’s grace as the various operations of God’s good will toward us and work in us.

Consider the following passage from John Owen:

If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with.

John Owen, The Works of John Owen, ed. William H. Goold, “The Mortification of Sin,” vol. 6 (Edinburgh: T&T Clark, n.d.), 13. And:

By causing our hearts to abound in grace and the fruits that are contrary to the flesh, and the fruits thereof and principles of them. So the apostle opposes the fruits of the flesh and of the Spirit: “The fruits of the flesh,” says he, “are so and so,” Gal. 5:19–21; “but,” says he, “the fruits of the Spirit are quite contrary, quite of another sort,” verses 22, 23. Yea; but what if these are in us and do abound, may not the other abound also? No, says he, verse 24, “They that are Christ’s have crucified the flesh with the affections and lusts.” But how? Why, verse 25, “By living in the Spirit and walking after the Spirit;”—that is, by the abounding of these graces of the Spirit in us, and walking according to them.

 

John Owen, at p. 19. Grace is something that God does in us and through.  Grace is not merely the disposition of God nor just our realization of God’s disposition, but grace God’s good work. That is why Burroughs writes in this section, “That in Contentment there is much exercise of grace“.

Contentment is to be prized by the believer, because in action evidences much of God’s good work in our lives.

1. Before we analyze Burroughs’ argument, why would evidence of God working in one’s life be desirable? In this prayer from The Valley of Vision, the unknown author refers to his preconversion life as “graceless”:

O Lord, I am astonished at the difference between my receivings and my deservings,

between the state I am now in and my past gracelessness,

between the heaven I am bound for

and the hell I merit.

Edited by Arthur Bennett. The Valley of Vision (Kindle Locations 213-215). The Banner of Truth Trust. What does “graceless” mean? Does that help understand what clear knowledge of God’s grace would be a comfort and encouragement?

A.  Burroughs writes:

Much exercise of grace, There is a composition of grace in Contentment, there is faith, and there is humility, and love, and there is patience, and there is wisdom, and there is hope, all graces almost are compounded, it is in oil that hath the ingredients of all kind of graces, and therefore though you cannot see the particular grace, yet in this oil you have it all;

B.What are the various things which Burroughs lists as separate graces? What makes up the “composition of grace”?

C. Use your knowledge and a concordance to find passages in the Bible which extol each faith, humility, love, patience, wisdom.

D. How do each of these “graces” contribute to being content? For example, how does humility make one more content, make contentment possible?

E. Based upon what you have considered, how is it a joy and encouragement to find evidence of each of these graces in your life?

F. How do these graces contribute to the strength and exercise of the other graces? How does love contribute to patience, and so on?

 

The Spiritual Chymist, Meditation L

02 Friday Jun 2017

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(From William Spurstowe’s 1666, The Spiritual Chymist. The previous post in this series may be found here)

Upon the Vanity of Wishes

True and perfect happiness is a good with neither the light Nature can discover nor its endeavors obtain; it being as impotent to the acquiring of it, as it is blind to the beholding of it. And yet there is nothing in which man less apprehends himself at a loss than in this: of fully contriving at least, if not effecting, his own happiness.

Who is it that is not confident, that if he might have the liberty of his options to wish whatever he would, and to have them turned into realities for him, but that he could readily frame to himself a condition as full of happiness as the sun is of light or the sea of water?

What poor and contemptible thoughts would he have of all that glory of the world which the devil showed to Christ as a bait when he tempted him the worse of sins, to those stately schemes and representations which he could suppose to be the objects of his delight? (Matthew 4:8-9)

If wishes were the measure of happiness, what is it that the boundless imagination of man would not suppose and desire? What strange changes would he forthwith make in the universe, in leveling of mountains, in raising of valleys, in altering climates and elements themselves? Happily he might wish that the sea were turned into a delicious bath, in which he might sport himself without any fear of drowning; that the rocks were so many polished diamonds; the sands as so many fair pearls to beautify it; and the islands as so many may retiring houses of pleasure to betake himself unto he pleased.

He might that all the trees of the earth were as the choicest plants of paradise, every one of which might at his beck down own their branches and tender their ripe fruit unto him.

And thus multiply his wishes until every spire of grass and every dust of earth have undergone some remarkable mutation according to the lust of his fancy, and yet be as far from any satisfaction in his desires or rest in his thoughts. As the apes in the fable were from warmth [became warm], which finding a glow-worm on a cold night, gathered some sticks together and blew themselves breathless to kindle a little fire.

For all these supposed gayeties are not the perfection but the disease of the fancy, which has (as I may so speak) which has (as I may so speak) a bulimia in respect of objects, as some corrupt and vitiated appetites have in respect of meats, who thought they eat much are yet never satisfied.

And hence it is, that men who enjoy plenty and are far from having any just cause of complaint of want [they are not lacking anything], do yet, as unsatisfied persons, feed themselves with fond suppositions of being in such an estate and condition of which they can have no possibility, much less any real hope to obtain. The ambitious man pleases himself in thinking how bravely he could King-it, if he were but upon the throne, and how far he would out strip all other princes that have been before him for state and glory: he fancies what pleasures he would have for his recreation, what meats for his table, what persons for his attendants, what laws for his government, and then, Absalom-like, he wishes in himself, O that I were king in Israel. (2 Samuel 15:4)

The covetous person whose heart is set upon riches, never ceases in the midst of his abundance to desire more. Riches and his desires still keep at a distance, as they come on, so do his desire come on too, the one can never overtake the other, no more than the hinder wheels of a coach can overtake the former.

If she should, as Peter, cast his hook into the sea and take up the first first that came up with a stater or piece of money in his mouth, how eagerly straightways would eh wish to take a second and then a third, yea, how would he still renew his wishes so as sooner to empty the sea of all its fish than to satisfy his desires with accumulated treasures.

But are these, O vain man, the highest wishes with you could impede you present enjoyments and so make your speedy flight unto perfect happiness? What if all these suppositions and wishes, which are (as I may so speak) the creations of fancy were real existence? Yea, what if your condition did as far exceed the pump of all human imagination, as Solomon did the fame that was spread abroad of him? (1 Kings 10:6-7)

Might I not say as David did, O ye sons of men, how long will ye love vanity and seek after leasing? (Psalm 4:2) Are these things for which Angels will give you the right of hand of fellowship? Or will this glory make them stoop to become ministering spirits unto you? Though you may conceive as highly of yourselves as the Prince of Tyre did of himself, who said he was a god and sat in the seat of God (Ezekiel 28:2), yet they will look upon you no better than as gilded dust and ashes.

That which they adore, and with wonder look into, (1 Peter 1:12), is not the happiness of the worldling, but of believers who are blessed — not according to what they ask or desire, but far above whatever could have entered into the thoughts of men and angels to conceive. (1 Cor. 2:9)

Who could ever have said to God, as Haman did to Ahasuerus, if he had been asked, What shall be done to the man whom God delighteth to honor? (Esther 6:6).

Let the foundation and cornerstone of his happiness be laid in the exinanition [an emptying, enfeebling] of the Son of God (Phil. 2:6-8), let him come from heaven to earth to purchase it with his blood: let his nature be dignified by being personally united uno the Divine Nature, let him be a co-heir with him who is the brightness of the Father’s glory (Romans 8:17; Hebrews 1:3), sit with him upon the same throne (Romans 8:17), and be conformed to his likeness (Romans 8:29): let him stand forever the highest and sweetest relations uno the three most glorious persons ,having God to be his Father, his Son to be his Elder Brother, and the Holy Spirit to be his Friend and Comforter: are not these things, as may pose angels to tell whether is the greater wonder or the mercy?

May it not be truly said, that omnipotency itself is exhausted so that there remains neither power in God to do, nor wisdom to find out a great happiness than this, which he has vouchsafed to man in his lowest condition?

Can there be any addition made by the narrow conceptions of weak creatures Let me therefore expostulate with Christians whose happiness in Christ is compelte, and yet, as if there were an emptiness in their condition, are still hankering in their minds after the world’s vanities and wishing, like carnal Israelites to eat of the fleshpots and garlic of Egypt. (Numbers 11:4-5).

Is there nothing in this world which you cannot find made up to you in Christ? Are not all the scattered comforts which can be had only in the creature by retail, parceled out some to one and some to another, to be had fully in Christ, in whom they are summed up, as broken particulars are in the foot of an account?

Though he be a bonus formaliter simplex, a good formally simple; yet he is eminentur multiplex, a good eminently manifold. And there is more to be had in Christ than can be had any-way out of him [that is apart from Christ]. Who, as the first figure in a number stands for more than all the figures that can bee added unto to it. Whom, saith holy David, have I in heaven but thee? And there is none upon earth that I desire besides thee. (Psalm 73:5).

Surely, if heaven which has legions of beauties and perfections in it, yield nothing worthy of his love and affection but God and Christ, we may well conclude, that Earth, which is a void of God as heaven is full, can have nothing in it that is to be desired by us. Why they should any, in whom Christ is the hope of glory (Col. 1:27) be as the men of the world, who cry out, Who will show us any good? (Psalm 4:6)
For them to be unsatisfied who feed upon vanities is no wonder; but for those who possess him that is and has all things, it is strange that they should seek anything out of him [apart from him]. Quid ultra querit cui amnia suus conditor fit? aut quid ei sufficit, cui ipse non sufficit? What can he seek further (saith Prosper) to him God is made everything?

Or what will suffice him, to whom He is not sufficient?

I know but one wish that any believer has to make, and that is the wish of St. John, with which he seals up the Book of God, as the common desire of all the faithful, with which I shall shut up this meditation, as the best of wishes,

Come Lord Jesus (Rev. 22:20)
even so come as thou has promised
Come quickly
In whose present there is fulness of joy
And at whose right hand are pleasures forevermore. (Psalm 16:11).

MEDITATION XLVI Upon Contentment and Satisfaction

07 Sunday May 2017

Posted by in Contentment, Uncategorized, William Spurstowe, William Spurstowe

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The Spiritual Chymist

It is our Savior’s maxim that Man’s life consists not in the abundance of things which he possesses.

If there be any happiness upon earth it is in that we call contentment which comes from the mind within and not from things without. Perfect satisfaction is to be had only in heaven, where we shall be happy, not by contentment but by the fruition of our desires. Then, says David, I shall be satisfied when I awake with thy likeness. [Psalm 17:15] How happy therefore is every godly man’s condition who are the only persons that are instructed in the mystery of contentment while they live on earth and shall be in heaven the sole possessors of perfect an everlasting blessedness. True it is, that philosophy has greatly priced and earnestly sought this rich jewel of contentment; the Christian has only found it.

The Moralists have exercised their wits in giving rules to attain it (and have let fall some sentences that may deserve to be put into the Christian’s register), but they could never look into the true grounds from whence sound contentment does arise, and upon which it is to be built. The highest of their precepts have not (as I may say) the root of the matter in them, and are therefore insufficient wholly to compose the mind to such a calm and even temper, as may in the variety of changes show and discover [disclose] itself to be so reconciled to its present condition as to not lose inward peace and serenity, whatsoever the storms and cross accidents are from without.

What are the considerations which they prescribe as a support against poverty, sickness, imprisonment, loss of friends, banishment, and such like evils? Are they not persuasions drawn from the dignity of man, from vanity and uncertainly in all outward things; from the shortness and frailty of life, from the befalling of the same things unto others? But alas! what slender props are these to bear the stress and weight of those armies of trials which at once may assault the life of man. These may haply serve as secondary helps to alleviate the bitterness of some afflictions, when we are apt to think them greater than what others have felt or longer than others have endured.

But to keep the mind in peace in the midst of all aestuations from without [outside of us], there must be more effectual remedies than either Nature or morality can suggest. From whence then can true contentment arise but from godliness, which has a sufficiency to establish the heart? It is that alone which brings man home to God, out of whom neither contentment nor satisfaction can ever be had. It is that which acquaints a man with that great secret of God’s special providence over his children who rules the world not only as a Lord to make them sensible of his power, but as a loving Father to make them confident of his goodness, whereby he disposes all things for the best.

O when faith has once apprehended this, how firmly can it rest upon the promises which are made to godliness, both of this life and that which is to come? How can it work far more contentment with the meanest [basest, poor quality] feed than other have with the costliest delicacies; with the poorest raiment [clothing] than other have with their richest ornaments? It is faith only that teaches a Christian, like a skillful musicians to let down the string a peg lower when the tune requires it; or like an experienced spgirick [alchemist, chemist] to remit or intend his furnace [raise or lower the flame] as occasion serves.

Such a one was Paul, who learned this heavenly art [Phil. 4:11]not at Gamaliel’s feet but in Christ’s school, the Holy Spirit of God being his teacher, so that he knew both how to want [be in lack] and how to abound, and in whatsoever state therewith to be content [Phil. 4:11].

Let none then so far admire those heathen sages in those speculations of theirs concerning this mystery, as if they had attained to hit that mark at which they leveled [aimed] and had arrived at the utmost boundaries of it. When as in all their essays [tries, attempts] they have fallen as far short of true contentment as sick men’s slumbering and dreams do of a sound and healthful rest.

Of all their precepts and rules I may as as Erasmus [the humanist scholar] did of Seneca [Roman philosopher] in an epistle of his, Si legas cum et paganum, scripsit Christiane si ut Christianum scripsit paganice; If read them as they sayings of Heathen, they speak Christianly; but if you look upon them as sayings of Christians, they speak Paganly. And how could it be otherwise? They being wholly destitute of the light of grace and the guidance of the Spirit, which are both requisite to this high and holy learning? The one as a principle, the other as a teacher.

But yet this I must also say, that they have done enough to shame many, who, enjoying the benefit of Divine Revelation and living in the open sunshine of the Gospel, have profited thereby in so small a proportion beyond them. Who can forbear blushing to see those who profess to be Christians to live so contrary to the law and rule which they should walk by?

To see contentment, not by moderating their desires but by satisfying them, which will still increase as things come on; like unto rivers which the more they are fed and the further they run, the wider they can spread. Can it rationally be deemed by any that those things which are sums in the desire and cyphers in the fruition should ever effect contentedness in the mind? Is not the deficiency that men see in their abundance the ground [reason, source] of them multiplying it? And can they ever, by the additions which they make heal its deficiency? Why then should any try and attempt such fruitless projects which cannot but end in disappointment? Methinks I should not need to expostulate the matter with Christians: That anointing which teaches them all things should instruct them in this, that godliness is the only way to contentment in this life and satisfaction in the other.
But Lord, however others live,
help me to bring my mind to my condition
which is as well my duty as my happiness while I am on earth;
and to rest assured that in heaven thou wilt bring my estate to my mind,
which is that I may enjoy thee
in whose presence is fullness of joy
and at whose right hand there are pleasures forevermore.

The Rare Jewel of Christian Contentment, Study Guide. 10.1

27 Thursday Apr 2017

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It’s been a long time, but the previous post in this series may be found here.

Burroughs now moves to the question of motivation: it will take work to “learn” (Phil. 4:11) how to be content. Contentment is a heavenly flower, a mark of the age to come, and it is not common to this world. If anything, contentment has only become more difficult for people living at this time, because we live in a world that engages in constant propaganda to make us discontent. This is a fact noted by all. From those who are negative to Christianity, ” The whole thing [advertising] is a set up to keep us unhappy and foolishly intent on spending our way out this unhappiness.” But it was noted far earlier by Solomon,

 

Ecclesiastes 1:8 (ESV)

8           All things are full of weariness;

a man cannot utter it;

the eye is not satisfied with seeing,

nor the ear filled with hearing.

 

There are all the false offers of happiness in this world. Even though they all end the same (Ecclesiastes 2:11), we find them irresistible (Jer. 2:25). Therefore, breaking off from these false hopes and setting our hope in God such that we will do the work to learn contentment with God’s will for our lives — even when it crosses are desires — will require a hope in that contentment is better than what we have now.

 

It is to this task which Burroughs turns.

 

  1. How does Burroughs describe the result of this learning? If we have learned contentment, what would be the nature of our speaking about contentment? Read Philippians 4:1-13, the passage where Paul says that he has learned contentment. What is the tone taken by Paul in this passage? Verse 13 is a famous verse: in context, what is that God gives Paul the strength to do?

 

  1. Why does Burroughs note that even the greatest pagans thought contentment a great goal?

 

  1. The worship due God. In raising this issue, Burroughs is both showing us the greatness of contentment, and at the same time, raising the greatest barrier to contentment.

 

  1. How does Burroughs first define contentment? In particular note the aspect of free submission.

 

  1. What sort of thoughts, desires and fears keep you from freely submitting to God’s will for your life? If they hold that God is sovereign, and that our present circumstance must work for good, then what must we think when our present circumstance runs contrary to our will? What must we think about ourselves? What must we think about God?

 

  1. How does willing submission to God help bring about contentment?

 

  1. Why should giving God proper worship be a motivation for contentment? Honestly, does that seem like a sufficient reason?

 

  1. Burroughs uses some language which may sound offensive to your dignity, when he discusses worship. Read Genesis 3:5. Does this lie of the Serpent help shed light on why this is difficult for us?

 

  1. Look at a few passages involving humans meeting God:
  2. Leviticus 10:1-3
  3. Deuteronomy 5:22-27

iii.        Isaiah 6:1-5

  1. Ezekiel 1
  2. Luke 5:8
  3. Luke 9:34

vii.       Revelation 1:17

 

  1. What is wrong with our natural thoughts about God? ii

 

  1. How does Burroughs describe the greatness of this aspect of worship?

 

  1. Read Revelation 5: i) What sort of worship does Christ receive from those who know him best? ii) What is the basis for this worship? iii) Do you rightly value this worth? iv) Is it wise to submit one’s condition and life to such wisdom? v) Read Romans 8:31-32: is there any good which God would not give you?

 

Will ask nothing further of heaven or earth.

06 Thursday Aug 2015

Posted by in Contentment, John

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But be assured there is no Easter joy in the resurrection to the man who, the instant he conceives the Mediator as having been removed, knows nothing of Mary’s anguish, who does not feel himself to be unhappy, helpless, and wretched, with an intensity of feeling like hers. The first condition of participation in the joy of the resurrection lies in this, that after a man has been thoroughly convinced of his lost state, he passionately thirst for the grace of God and the assurance of eternal life,—that he feel and confess all the world can offer to relieve this craving is inadequate. As it was with Mary Magdalene in the instance before us, so he will never attain inward peace until he have met One who came down from heaven to earth, not only to announce in God’s name pardon to sinners, but who confirmed the cheering message in a manner that commended itself alike to both head and heart. And this One has appeared. The soul which finds itself in despair as to all human counsel and comfort, and yearns for some fixed grounds of hope, will infallibly and speedily discover Him in the Lord of the resurrection, and having done so, will ask nothing further of heaven or earth.

Friedrich Wilhelm Krummacher. The Risen Redeemer.

A Prayer for Contentment

26 Tuesday May 2015

Posted by in Contentment, Matthew Henry, Prayer

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From Matthew Henry’s a Method of Prayer:

Pray for the Graces of Contentment and Patience

4.3.13

We must pray for the graces of contentment and patience, and a holy indifference to all the things of sense and time.

Lord, teach us in whatever situation we are to be content; let us know how to be brought low and how to abound; in any and every circumstance, let us learn the secret of facing plenty and hunger, abundance and need. Philippians 4:11-12(ESV) And let godliness with contentment be great gain to us, 1 Timothy 6:6(ESV) and a little with the fear of the LORD and quietness, be better than great treasure and trouble with it. Proverbs 15:16(ESV)

Lord, grant that our life may be free from the love of money, and we may always be content with what we have, Hebrews 13:5(ESV) ever saying, “Let the will of the Lord be done.” Acts 21:14(ESV)

Enable us in our endurance to possess our own souls; Luke 21:19(KJV) and let steadfastness always have its full effect, that we may be perfect and complete, lacking in nothing. James 1:4(ESV)

Lord, give us grace to mourn as though we were not mourning, and to rejoice as though we were not rejoicing, and to buy as though we had no goods, and to deal with the world as though we had no dealings with it, because the appointed time has grown very short, and the present form of this world is passing away. 1 Corinthians 7:29-31(ESV)

The Rare Jewel of Christian Contentment, Study Guide.9

26 Tuesday Aug 2014

Posted by in 1 Timothy, Biblical Counseling, Contentment, Discipleship, James, Jeremiah Burroughs, Philippians, Uncategorized

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The previous post in this series may be found here

 The 

 

  1. Read Philippians 4:12: What are the categories of temptation which Paul lists?
  2. What temptation to discontentment does Burroughs list on page 103?
  3. Burroughs mentions two types of “trouble” on pages 103-4. What are they?
  4. Read 1 Timothy 6:10. What sort of trouble does money bring?
  5. What is the precise “root” – note the language used.
  6. Look to the second half of 6:10: how does Paul further define the effect of money; what does it produce in a human being?
  7. Contentment necessarily includes “having enough”. How then does money tempt one to be discontent? Is it possible to desire money and be content?
  8. Read the definition of contentment on page 40 of the book and compare that to what Jesus says in Matthew 6:24. How does money directly attack contentment?
  9. Stop and consider when or whether you have been tempted to discontentment desiring money? Has desire for money ever led you to sin? Have you been angry, covetous, envious, et cetera as a result of the desire for money?
  10. In addition to discontent caused by the desire for money, Burroughs mentions the discontentment caused by the possession of money. He uses the image of a town which deceives one upon entry. Read 1 Timothy 6:17-19. How does money which you have tempt you to discontentment?
  11. Read James 1:9-11: How does money possessed tempt one to sin?
  12. Read Matthew 6:19-21: How does money possessed tempt one to sin?
  13. Burroughs gives a picture of the effects of money possessed by discussing the behavior of insects around light or honey. He is explaining that money attracts temptations, like light or honey attract pests.
  14. Now, most of us do not consider ourselves rich –rich people always have more money than us. Yet, the average life of a human in the West is far beyond what most people in the history of the world could imagine for themselves – and far beyond what most people in the world currently experience. Moreover, even small amount of property is sufficient to encourage sin – when Jesus preached, he primarily spoke to poor people. How then have you found yourself tempted to sin by the possession of money? Consider the examples given in 1 Timothy, James & Matthew.
  15. On pages 105-6, Burroughs expands the weight of prosperity beyond just money. There is a prosperity of position which also brings along certain burdens. Look at the picture of Presidents on the day they were sworn into office and the day they retired. Consider persons who have positions that include a certain degree of respect or responsibility, what is the effect upon them? Or consider single people who think that if they had a spouse and children their life would be better – and then consider the difficulties which come with marriage & parenthood.
  16. On pages 106-7, Burroughs mentions the particular burdens which come with ministry. This was something Burroughs knew very well: When he was a poor and little known pastor and when he was a well-known pastor he experienced a great deal of trouble. In fact, he wrote The Rare Jewel when he was apparently prospering in ministry because he realized the difficulties and temptations.
  17. Consider all of the ways in which God has prospered you. Now, consider: What duties does your prosperity and position require of you?
  18. After you consider you duties, how do you think you will do when it comes time for you to give an account to God as to whether you have fulfilled your duties?
  19. On page 109, Burroughs states the “most dreadful evil”; what is it?
  20. How often have you been discontent because God has not given you what you most desire?
  21. Do you think that you are desiring the “most dreadful evil”?
  22. How is your heart’s desire the “most dreadful evil”?
  23. At the bottom of page 109, Burroughs lists the greatest sign of God’s wrath: What is it?
  24. Middle of page 110, how does God “convey the plague of his curse”?
  25. Do you believe Burroughs on this point? Are you tempted to think he got it wrong?
  26. On the bottom of page 110, Burroughs sets out worst sort of judgments. What is the worst form of judgment from God? Why do we tend to think that material prosperity is the greatest sort of good? Romans 1:21-25.
  27. What is the ninth and last lesson of contentment?
  28. Question 11 of the Westminster Shorter Catechism (which would express Burroughs’ position) reads as follows: “Q. 11. What are God’s works of providence A. God’s works of providence are his most holy, wise and powerful preserving and governing all his creatures, and all their actions.” In short, God is sovereign over everything that happens. You also must know that this does not mean that human beings have no ability to make decisions. We do exactly what we want to do, and it is always what God has determined. That is very confusing, but Burroughs who have believed both to be true.
  29. On the top of page 112, Burroughs explains the scope of providence. How does knowing the scope of providence affect contentment? If it helps, look back at the definition on page 40?
  30. If God is completely sovereign and you are discontent, then you must believe what about God?
  31. In the middle of page 112, Burroughs explains the foolishness of raging against providence: what does he say?
  32. Page 113, what don’t we understand about providence when we are angry at what God has done?
  33. An example of providence is included at the end.
  34. What is the foolishness of discontentment when viewed in light of God’s Providence?
  35. On page 114, Burroughs identifies a reason that Christians often have difficulty taking comfort in God’s providence: what is it?
  36. What is the usual way that God deals with His people in this world? Page 115.
  37. If God doesn’t deal with you in this way, what might it mean? Hebrews 12:8.
  38. To whom does God give His greatest mercies?
  39. What is the way of God working? Page 117.
  40. Take a matter in which you are discontent. Then quickly run over the nine lessons for contentment given by Burroughs. After you examine your discontentment in light of these lessons, explain why you are right in continuing to be discontent.

 

A recent example of providence:

Crisis of War Turned to Gospel Opportunity in Ukraine

 We pass along this recent experience of Dr. Bob Provost, President of SGA and TMS Board Member as told by Bruce Alvord (M.Div.’92, Th.M.’98):

“Traveling through Kiev, Dr. Robert Provost told us what he had seen in another city of Ukraine. There is a people group in Crimea called the Tartars, who are Russian-speaking Muslims and were persecuted by Stalin.  As a result of the recent Russian invasion of Crimea, some of these Tartars have fled north to other parts of Ukraine.  In the city that Dr. Provost was in, the director of a Baptist bible college asked the students if they would vacate their dorm rooms for the refugee families and sleep on mats on the classroom floors.  They did.

Sixty Muslim refugees came – twenty adults (including an Imam – a Muslim mosque leader) and forty children.  When the realized they were being taken for refuge to a Christian place, they were afraid. They feared there would be icons on the walls (which they would have to cover, believing them to be evil) and that they would have to hide their women from drunken, adulterous ‘priests.’ However, having no other option, they stayed. To their surprise, they found themselves and their children being treated kindly and sleeping in their hosts’ beds.  They were shocked. They told the students, ‘If our places were switched, we would never do this for you. Why are you helping us?!’ After hearing the explanation, the Imam became interested in reading the Bible, but only under two conditions: the Bible couldn’t have a cross on it, and it had to have study notes explaining the text! Dr. Provost said, “Well, we happen to have just such a Bible here.” The Russian translation of the MacArthur Study Bible had been completed and didn’t have a cross on the cover!”

 

 

 

 

The Rare Jewel of Christian Contentment, Study Guide.8

11 Monday Aug 2014

Posted by in Biblical Counseling, Contentment, Discipleship, Jeremiah Burroughs, Philippians, Uncategorized

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The Rare Jewel of Christian Contentment.8

Christ’s School of Contentment (92-99)

 

1. What is the “one thing necessary”?

2. Give examples of things which are comfortable but not necessary.

3. What is not necessary?

4. How does Christ teach us the necessity of the “one thing”?

5. What does he mean by “the fear of eternity”?

6. How and why does a proper concern about the “one thing” leave you satisfied?

7. When are our hearts most troubled by every-thing?

8. What sort of persons does Burroughs describe as “most discontented”?

9. He gives an example of a man who is not troubled with the “meaner things” [this which are of less importance]: explain that example.

10. When is the heart most easily troubled?

11. What is the cure for such a heart?

12. Now consider: What takes the attention of your heart? Where is your treasure? If you could have just one thing, what would be it be? What is your true “one thing necessary”? What thing, if you lost it, would trouble you most?

13. What is the 4th thing taught in the school of contentment?

14. Read Genesis 3:22-24: What took place? Where were human beings created to live? Where do we now live?

15. Read Ecclesiastes 1:1-11: What is the nature the place in which we find ourselves in this life?

16. Read Galatians 1:4: What does Paul call our present age?

17. Read 1 Peter 1:1-2: How does Peter describe Christians?

18. Read Hebrews 11:8-16. How are the faithful believers described? In what do they hope?

19. Burroughs gives the example of hardships which befall a traveler. Things have become much better for travelers of late, so you will have pretend a bit to follow his argument. What sort of insults should a traveler expect? What does the traveler overlook such hardships?

20. How are all human beings travelers?

21. What sort of thinking permits a traveler to overlook troubles?

22. How does that thinking pertain to our daily life when we are living at home?

23. Middle of page 95: What sort of thinking must we have when it comes to seeking contentment?

24. Middle of page 95: When you see another person with desireable piece of property, how ought one to think?

25. Bottom of page 95: What sort of thinking is madness?

26. How does Paul describe the Christian in 2 Timothy 2:3. How does Burroughs describe how such a one should think and live? Do you?

27. Bottom of page 96: What sort of thinking is necessary to be content? Why do you think such thoughts are hard for you? Who tells you that you should expect ease and comfort which the exile, the traveler, the pilgrim, the soldier should not expect? What detracts you from such thinking? What helps you to such thinking?

28. How are we supposed to understand the benefits of the creature (all things which God has created?)

29. Burroughs gives an exmaple of how a carnal heart and a Christian should each differently consider the value of wealth? Compare and contrast.

30. Middle page 98: How does God get glory from his creatures?

31. What do you have? How do you use it to give God glory?

32. Do you think that if you looked upon all that you have as opportunities for giving God glory, that it would affect your contentment?

33. Imagine someone who owned a beautiful car and had a dreadful disease. Would such a person be content with their car if they were trying to use it to cure their disease?

 

 

 

 

 

 

 

 

 

The Rare Jewel of Christian Contentment, Study Guide.7

10 Sunday Aug 2014

Posted by in Biblical Counseling, Discipleship, Jeremiah Burroughs, Philippians, Self-Denial

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The Rare Jewel of Christian Contentment.7

Christ’s School of Contentment (86-92)

Self-Denial

As you consider this first series of questions, ask yourself, (a) why is this a hard lesson; and (b) do you even consider this to be an actual demand upon you [would you actually do this].

1. What is the first lesson?

 

2. Why does Burroughs write that you must learn this “or you can never be a Christian”?

 

  1. How does a self-denying heart respond to the “stroke” of God?

 

4. What does yielding produce (page 87)?

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The Rare Jewel of Christian Contentment, Study Guide.6

09 Saturday Aug 2014

Posted by in Biblical Counseling, Discipleship, Jeremiah Burroughs, Philippians

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The Rare Jewel of Christian Contentment week 6

Study Guide, Chapter 4

  1. 74-85
  3. An “outward want” means something which we lack from outside of ourselves. Restatement the following sentence in your own words: “he is able to make up all his outward wants of creature comforts from what he finds in himself.”

 

  1. Burroughs writes, “this may seem strange.” What is the paradox and difficulty with Burroughs’ statement?

 

  1. Does this mean that a man who has God no longer needs to eat? Matthew 44:1-4; Deuteronomy 8:1-3.

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