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Reading Classics Together

November 12, 2009

Today we begin another iteration of Reading Classics Together—a project which affords us the structure and accountability to read through some of the classics of the Christian faith. This time around we are reading John Murray’s Redemption Accomplished and Applied. The structure of the program is simple. We read one chapter per week and then come here to discuss it. Each week I will create a post like this one to introduce the topic and I will give just a brief summary and perhaps a few reflections. And then we can discuss what we’ve read.

If you’d like to join in, all you need to do is find a copy of the book and begin to read along.

Summary

Redemption Accomplished and Applied is a book about the atonement. Most people, when they think of the book, think of the second section which discusses the ordo salutis—the order of salvation. But before Murray can get to the application of the atonement, he must first discuss its accomplishment. He does this in five chapters, the first of which is called “The Necessity of the Atonement.”

This week’s reading was dedicated to answering a simple question: was the atonement necessary? Murray actually asks several clarifying questions: “Why did God become man? Why, having become man, did he die? Why, having died, did he die the accursed death of the cross?” All of these, when put together, speak of necessity. Why was it necessary for Christ to die and was this the only way in which God could accomplish the redemption of his people?

Traditionally Christians have answered in one of two ways. Some have held to hypothetical necessity, a view which says that God could have forgiven sin and saved his people without atonement or satisfaction, but that this was the way he chose to do it. Others have held to consequent absolute necessity, a more traditionally Protestant understanding, which says that if atonement was to take place, it must happen in this way. Murray explains, “The word ‘consequent’ in this designation points to the fact that God’s will or decree to save any is of free and sovereign grace. To save lost men was not of absolute necessity but of the sovereign good pleasure of God. The terms ‘absolute necessity,’ however, indicate that God, having elected some to everlasting life out of his mere good pleasure, was under the necessity of accomplishing this purpose through the sacrifice of his own Son, a necessity arising from the perfections of his own nature.” So while it was not inherently necessary for God to save anyone, if he was to do so, because of his very nature, it had to happen this way.

The rest of the chapter is dedicated to providing five Scriptural proofs that this is the case. Murray shows 1) that there are passages which create a very strong presumption in favor of this inference; 2) that there are passages which definitely suggest that the only alternative to this way of atonement was perdition; 3) that there are passages which teach that the efficacy of Christ’s work is contingent upon the unique constitution of Christ’s person; 4) that the salvation of grace which we experience is a salvation that goes beyond forgiveness of sin but also to justification; 5) that the cross of Christ is the supreme demonstration of God’s love because of its supreme cost.

Having looked to these reasons Murray concludes, “we are constrained to conclude that the kind of necessity which the Scriptural considerations support is that which may be described as absolute or indispensable. … If we keep in view the gravity of sin and the exigencies arising from the holiness of God which must be met in salvation from it, then the doctrine of indispensable necessity makes Calvary intelligible to us and enhances the incomprehensible marvel of both Calvary itself and the sovereign purpose of love which Calvary fulfilled. The more we emphasize the inflexible demands of justice and holiness the more marvelous become the love of God and its provisions.”

Overall I enjoyed this chapter, though I was surprised at how difficult it was to read. I have read much older authors who were easier to understand than Murray! And though I did enjoy it, I find that I am primarily anticipating reading the second section of this book where we learn about Redemption Applied. Still, this chapter was very good and offered a useful defense of the Bible’s teaching that if we were to be saved, this was the only way.

Next Week

For next Thursday please read chapter two, “The Nature of the Atonement.”

Your Turn

The purpose of this program is to read classics together. So if there are things that stood out to you in this chapter, if there are questions you had, this is the time and place to have your say. Feel free to post a comment below.
November 05, 2009

A couple of weeks ago I announced that the next book we would read together as part of the Reading Classics Together program would be Redemption Accomplished and Applied by John Murray. We will begin reading that book on November 12, exactly one week from today. Actually, we will begin discussing the book on that date, so it would be best to start reading it before then. This is a final invitation to participate in the program and, for those who have already indicated interest, a final reminder that you’ll want to finish reading the first chapter in the next week.

This Reading Classics Together program exists to give us all a good excuse to read some of the classics of the faith. And this new book is, indeed, a classic, In Redemption Accomplished and Applied Murray explores the biblical passages dealing with the necessity, nature, perfection, and extent of the atonement, and goes on to identify the distinct steps in the Bible’s presentation of how the redemption accomplished by Christ is applied progressively to the life of the redeemed. It is, then, an overview of the biblical account of salvation as understood by Reformed Christians. Monergism Books says it is “One of the best, most concise, theologically sound and helpful expositions of the atonement ever produced. John Murray’s Redemption Accomplished and Applied should be required reading for every Christian. At just under 200 pages, Murray offers page after page of devotional and scholarly study that is nearly unparalleled in its clarity, usefulness and theological depth. Read this book, re-read this book and keep it close at hand.”

There is still time for you to order a copy of the book and read the first chapter before next Thursday.

If you are interested, you can purchase the book at:

Amazon | Westminster Books | Monergism Books

Check in one week from today and we will begin to discuss it together. I can’t wait!

October 22, 2009

It has been a few weeks now since we finished reading The Rare Jewel of Christian Contentment, the most recent entry in Reading Classics Together.

The impetus for this project was the simple realization that, though many Christians want to read through the classics of the faith, few of us have the motivation to actually make it happen. This program allows us to read them together, providing both a level of accountability and the added of interest of comparing notes. Those who have participated in each of the programs will now have read Holiness by J.C. Ryle, Overcoming Sin and Temptation by John Owen, The Seven Sayings of the Savior on the Cross by A.W. Pink, The Religious Affections by Jonathan Edwards, Mere Christianity by C.S. Lewis, Real Christianity by William Wilberforce and The Rare Jewel of Christian Contentment by Jeremiah Burroughs. That is quite a solid collection of classics! I have benefited immensely from reading these books and know that others have, too. The format is simple: every week we read a chapter or a section of a classic of the Christian faith and then on Thursday we check in at my blog to discuss it. It’s that easy: one chapter per week.

I’d love to have you participate in this next effort. Keep reading to find out how you can do that…

The next classic we will read together is Redemption Accomplished and Applied by John Murray. In this book Murray explores the biblical passages dealing with the necessity, nature, perfection, and extent of the atonement, and goes on to identify the distinct steps in the Bible’s presentation of how the redemption accomplished by Christ is applied progressively to the life of the redeemed. It is, then, an overview of the biblical account of salvation as understood by Reformed Christians. Monergism Books says it is “One of the best, most concise, theologically sound and helpful expositions of the atonement ever produced. John Murray’s Redemption Accomplished and Applied should be required reading for every Christian. At just under 200 pages, Murray offers page after page of devotional and scholarly study that is nearly unparalleled in its clarity, usefulness and theological depth. Read this book, re-read this book and keep it close at hand.”

At a time when so many people are discovering or re-discovering Reformed theology, this book offers us an opportunity to turn to Scripture to see if all that we are being taught, all that we believe, truly accords with Scripture. And even if you have no love for this New Calvinism, you may like to read along to at least ensure that you have a correct understanding of its theology.

We will begin reading the book on November 12. So if you would like to read along, read chapter 1 by November 12 and then check in here on that day.

You can purchase the book at:

Amazon | Westminster Books | Monergism Books

It is not unusual for the “next classic” to sell out really quickly at the various stores, so if you’d like to read along, go ahead and order it ASAP.

Do let me know if you are planning on participating. Obviously I will not hold you to anything; it is just nice to get a sense of how many people will be joining in the fun.

September 17, 2009

We made it! And honestly, it was barely even a challenge. There have been some classics that I’ve had to struggle to finish. Sometimes, by the end, it is hard work just to turn the next page. But that was not that case, at least for me, with The Rare Jewel of Christian Contentment. I found it a joy to read from beginning to end and it is one I know I will return to in the future (though I may need a copy that is no quite so thoroughly highlighted). Today I am simply going to provide a very brief overview of the chapter and then offer a few of my favorite quotes.

In this final chapter, Burroughs concludes his thoughts on how to attain contentment. Here are the twelve directions he gives:

1. All the rules and helps in the world will do us little good unless we get a good temper within our hearts.

2. If you would get a contented life, do not grasp too much of the world, do not take in more of the business of the world than God calls you to.

3. Be sure of your call to every business you go about.

4. I must walk by rule in the work that I am called to.

5. Exercise much faith.

6. Labor to be spiritually minded.

7. Do not promise yourselves too much beforehand; do not reckon on too great things.

8. Labor to get your hearts mortified to the world, dead to the world.

9. Let not men and women pore too much upon their afflictions: that is, busy their thoughts too much to look down into their afflictions.

10. Make a good interpretation of God’s ways towards you.

11. Do not so much regard the fancies of other men, as what indeed you feel yourselves.

12. Be not inordinately taken up with the comforts of this world when you have them. When you have them, do not take too much satisfaction in them.

Let me share just a few favorite quotes that I had to highlight on my way through:

“You can never make a ship go steady, by propping it outside; you know there must be ballast within the ship, to make it go steady. And so, there is nothing outside us that can keep our hearts in a steady, constant way, but what is within us: grace is within the soul, and it will do this.”

“Nothing in the world will quiet the heart so much as this: when I meet with any cross, I know I am where God would have me, in my place and calling; I am about the work that God has set me.”

“Exercise faith, not only in the promise that all shall work together for good to them that fear God, but likewise exercise faith in God himself; as well as in his Word, in the attributes of God.”

“Let afflictions and troubles find you with a mortified heart to the world, and they will not break your bones; those whose bones are broken by crosses and afflictions are those who are alive to the world, but are not dead to the world. But no afflictions or troubles will break the bones of one who has a mortified heart and is dead to the world; that is, they will not be very grievous or painful to such a one as is mortified to the world.”

“You find many people, all of whose thoughts are taken up about what their crosses and afflictions are, they are altogether thinking and speaking of them. It is just with them as with a child who has a sore: his finger is always on the sore; so men’s and women’s thoughts are always on their afflictions.”

The Next Classic

Stay tuned and in a couple of weeks I’ll announce the next classic we’ll be reading together. Feel free to offer suggestions in the comments here.

But for now, I’d love to hear your concluding thoughts on The Rare Jewel

September 10, 2009

We’ve got just two readings left in this classic of the Christian faith, The Rare Jewel of Christian Contentment. Thanks for hanging in with me through what has proven to be quite a lengthy read (twelve weeks down, one to go). A few people have asked what I intend to read when this book is complete. Truth be told, I do not yet know. Give me a couple more weeks and I will make an announcement. First things first though; let’s finish up this one.

In the final two chapters of The Rare Jewel, Burroughs first offers several considerations for contenting the heart in any afflicted condition and then offers several directions as to what should be done to prepare hearts for affliction. This week we look to the first of these, considerations for contenting a heart in the midst of affliction.

Summary

Burroughs offers ten things that he wants Christians to consider when facing some kind of an affliction that threatens to leave them feeling discontent before God. I will list each of these and offer the occasional comment.

1. We should consider, in all our wants and inclinations to discontent, the greatness of the mercies that we have, and the meanness of the things that we lack. What we have been given by God in salvation is so much greater than anything we may lack that there ought to be no comparison, no matter how great those things may appear in the moment. “I am discontented for want of what a dog may have, what a devil may have, what a reprobate may have; shall I be discontented for not having that, when God has given me what makes angels glorious?”

2. The consideration that God is beforehand with us with his mercies should content us. “We should bless God for what we have had, and not think that we are worse because we have had thus and thus. Previous graces should not be allowed to cause present or future discontent. Enjoy the graces God has given you today and hold to them loosely, knowing that he may see fit to remove them for his purposes.

3. The consideration of the abundance of mercies that God bestows and we enjoy. “Afflictions considered in themselves, we think very great, but let them be considered with the sea of God’s mercies we enjoy, and then they are not so much, they are nothing in comparison.” If you toss a pail full of water on the kitchen floor, it will look like a terrible mess; but if you pour that pail into the ocean, there is no sign of it. God’s mercies to us are as the ocean and our afflictions are as that bucket of water.

4. Consider the way of God towards all creatures. Everything in nature shows that there are times of plenty and times of want, times of much and times of little. Why should we expect that this will not be true of us?

5. The creatures suffer for us; why should not we be willing to suffer, to be serviceable to God? This may be Burroughs’ strangest line of reasoning. It seems to go like this: animals are delicious and, therefore, of great service to us. We are much closer to animals than we are to God. Therefore, we should not complain when God seems to treat us as we treat animals (which is to say, to accomplish our purposes ahead of theirs). “Every time the creature is upon your plates you may think, What! does God not make the creature suffer for my use, not only for my nourishment but for my delight? what am I, then, in respect of the infinite God?” While I understand his line of reasoning, I am not sure that I would have listed it in my top ten!

6. Consider that we have but a little time in this world. Just as a sailor who sees clear sky beyond an approaching storm will not much fear the storm, so we know that this storm of life will last but a little while and after it will be joys inexpressible.

7. Consider the condition that others have been in, who have been our betters. Many of our brothers and sisters who were much godlier than we are, and much more used of God, have had to suffer great things. But even more so, as our ultimate example, we look to Christ. “Above all, set Christ before us, who professes that the birds of the air had nests, and the foxes had holes, yet the Son of man had no place to hide his head, such a low condition was he in.”

8. Before your conversion, before God wrought upon your souls, you were contented with the world without grace, though you had no interest in God nor Christ; why cannot you now be contented with grace and spiritual things without the world? “If you yourselves were content with the world without grace, there is reason you should be content with grace without the world.” Now that is a sentence worth pondering.

9. When God has given you such contentments you have not given him the glory. And here is another sentence well worth pondering: “When God has let you have your heart’s desire, what have you done with your heart’s desire?” And if you have refused to give God praise for the great contentments he has given you, why now will you complain when they are taken away?

10. Consider all the experience that you have had of God’s doing good to you in the want of many comforts. The person who assesses past experiences of suffering will know that God makes affliction somehow beneficial. So many of our afflictions are actually great mercies. “Therefore, think thus to yourself: Lord, why may not this affliction work as great a good upon me as afflictions have done before?”

Burroughs wraps up with one more reflection that is much in the same vein. “I make no question but you find it so, that your worst voyages have proved your best. When you have met with the greatest crosses in a voyage, God has been pleased to turn them to a greater good to you in some other way.”

Next Week

Next week we’ll read the thirteenth (and final) chapter of this book.

Your Turn

The purpose of this program is to read these classics together. So if there is something you’d like to share about what you read, please feel free to do so. You can leave a comment or a link to your blog and we’ll make this a collaborative effort.
September 03, 2009

Today we come to our eleventh reading in Jeremiah Burroughs’ classic work The Rare Jewel of Christian Contentment. Around this time in “reading classics together” I tend to begin wondering how many people are still with me. But no matter, those of us who remain will press on!

Summary

After several chapters looking at the evils of a murmuring heart, Burroughs concludes his “negative” chapters by turning to “The Excuses of a Discontented Heart.” Here he imagines and then answers some of the excuses people will use to explain away their discontentment. To use his words, he “seeks to take away what every discontented heart has to say for himself.” I am guessing he wrote this book in an age before editors because I suspect an editor would have pared the list down a little from the thirteen he came up with. Nevertheless, here they are, my interpretation of the excuses we are likely to use to explain away our discontented hearts:

I. It is not discontentment but a sense of my condition. I am not discontent but rather just aware of the difficulty of the situation I’m in.

II. I am not troubled by my afflictions as much as I am troubled and discontented with my sin. Surely you can at least grant that I can be discontented with my sin!

III. I am not troubled by my afflictions as much as I am troubled by the fact that God has withdrawn his presence from me. How can I be quiet when the Lord withdraws himself from me?

IV. I can be content when I see that God is chastening me, but how can I be content when it is mere men who are being so unjust and unreasonable with me?

V. The affliction that has come upon me is one I had not expected. If I had been expecting it, I would have been better prepared and would be more content under it. I had armed myself against some afflictions, but not this one!

VI. If you only knew what I was going through, the greatness of this affliction, you would understand how I must be discontent through it.

VII. This affliction is far greater than what others have gone through. You just cannot cairly compare my afflictions (and therefore my reaction to it) to what others have faced.

VIII. I could remain content under any other affliction, but this particular one is just too much.

IX. This affliction keeps me from greater service to God and that troubles me, leading me to seem discontent. But it is my inability to serve that troubles me most.

X. I can bear the affliction but it is the uncertainly of it, the unsettledness of it, that leads me to be discontent.

XI. If I had never been in such a great condition in the past I could bear this. If God had always allowed me to be in a low condition, I could be content now. But since he blessed me so much in the past, it has made this affliction all the greater.

XII. I worked long and hard for a particular comfort and now God has taken it from me. It would be easier to deal with the affliction if only I hadn’t gone through such great pains to achieve it.

XIII. Though I know that my affliction is hard and though I feel some discontentment within, I thank God that I do not allow my discontentment to appear outwardly; I keep it all bottled up in my heart.

Let me provide just a few favorite quotes as they appear through the chapter:

“There is no sense of any affliction that will hinder the sense of God’s mercies.”

“You reason, I am disquiet because God is gone, when the truth is, God is gone because you are disquiet. Reason the other way, Oh, my disquiet has driven God away from me, and therefore if I would have the presence of God to come again to me, let my heart be quiet under the hand of God.”

“It is in this case of afflictions as in mercies: many times mercy comes unexpected… Set one against the other. I have many mercies that I never looked for, as well as afflictions that I never looked for; why should not the one rejoice me as much as the other disturbs me?”

And while there was not a single quote to pull out, I appreciated what Burroughs had to say about the suitableness of afflictions, that God may give us an affliction that is particularly difficult for us, one that is most contrary to us, because that is exactly what we need for purging out some kind of sin. Even afflictions are an expression of grace.

Next Week

Next week we’ll read chapter twelve. And after that we’ll have just one chapter remaining. Time flies.

Your Turn

The purpose of this program is to read these classics together. So if there is something you’d like to share about what you read, please feel free to do so. You can leave a comment or a link to your blog and we’ll make this a collaborative effort.
August 27, 2009

So, today we come to chapter 10 of The Rare Jewel of Christian Contentment. We’re on the homestretch now and it seems that Burroughs is concentrating quite a bit on the negative aspects of the topic. This week he offers a series of “Aggravations of the Sin of Murmuring.”

Summary

In this chapter Burroughs considers eleven aggravations brought about by murmuring.

I. To murmur when we enjoy an abundance of mercy; the greater and more abundant the mercy that we enjoy, the greater and the vile is the sin of murmuring. When God has given us great mercies, such as those extended to Israel when he delivered them from Egypt, murmuring is all the greater sin, such as when Israel complained against God’s provision for them. And, when we are honest, we’ll see that all of us have far more mercy than affliction to the extent that any murmuring is done in the face of great blessing and favor. What right have we to murmur in comparison to the abundance of mercies?

II. When we murmur for small things. It is sometimes easier to stand up under a heavy burden than a light one. “To be discontented when the affliction is small and little that increases very much the sin of murmuring.” Sinful human nature often leaves us forgetting about the greatest blessings and focusing instead on the very small aggravations that remain.

III. For men of gifts and abilities to whom God has given wisdom, to be discontented and murmur, is more than if others do it. Said otherwise, to whom much is given, much is required.

IV. The consideration of the freeness of all God’s mercies to us. “If what we have were earned then it would be something, but when we consider that all is from God, for us to murmur at his dispensations is very evil.” Here he suggests rightly that if we go to a restaurant and pay for a meal we would have much more cause to have high expectations than if we receive free room and board from a friend. And what have we that is not a gift from God? “Now when we are at the table of God (for all God’s administrations to us are his table) and are free from lusts, for us to be finding fault and to be discontented is a great aggravation of our sin.”

V. For men and women to murmur and be discontented and impatient, when they have the things for the want of which they were discontented before. Isn’t this the way it is with children? They cry for something and, when they are finally given it, they toss it away and cry for something else. How much greater the sin with adults?

VI. For those men and women to be discontented and murmur whom God has raised from mean and low estates and positions. “If God by his providence does raise you, you are still as greedy of more as you were before, and as much discontented as you were before. … If you have taken a poor beggar boy, who lay begging at your door, into your house, and set him at your own table, could you bear that he should complain that some dish is not well dressed, or the like?” So it is so often with us and God.

VII. For those to be discontented who have been very great sinners and ungodly in their former life. “Consider, we who are such great sinners, guilty of such notorious sins that it is a wonder that we are out of Hell at the present, yet for us to be discontented and murmur, how exceedingly this increases our sin.”

VIII. For men who are of little use in the world to be discontented. If we do little work for God, why would we expect or demand that he come to us in some greatly encouraging way?

IX. For us to be discontented at a time when God is about to humble us. In the midst of adversity we should be asking ourselves how God is about to use a situation to humble us. And if that is his purpose in this time, how can we murmur against him for it? “Now I am discontented and murmuring, because I am afflicted; but that is why you are afflicted, because God would humble you. The great design God has in afflicting you, is to break and humble your heart; and will you maintain a spirit quite opposite to the work of God?”

X. The more palpable and remarkable the hand of God appears to bring about an affliction, the greater is the sin of murmuring and discontent under an affliction. When God is performing a work of extraordinary providence, it is an especially grievous sin to grumble. “When I see the Lord working in some remarkable way about an affliction beyond what anyone could have thought of, shall I resist such a remarkable hand of God? Shall I stand out against God, when I see he expresses his will in such a remarkable manner beyond what is ordinary?”

XI. To be discontented though God has been exercising us for a long time under afflictions, yet to still remain discontented. If many aggravations are given us to draw us closer to Christ, we sin to remain unchanged under his chastening hand. Ongoing discontent is an ongoing sin.

I was always taught that, when writing, the first point is to be the strongest, the final point the second strongest, and then the remaining points go strongest to weakest beginning with number two. In this chapter I thought many of the strongest points were in the middle and were ones which did not receive a lot of attention. Still, there was something to gain in each of the eleven. Burroughs sets out to show how murmuring against God is a terrible sin. And he proves it well.

Next Week

Next week we’ll read chapter eleven (as you’d expect).

Your Turn

The purpose of this program is to read these classics together. So if there is something you’d like to share about what you read, please feel free to do so. You can leave a comment or a link to your blog and we’ll make this a collaborative effort.
August 20, 2009

So after being just a little bit underwhelmed with chapter eight, I thought that Burroughs came back strong in chapter nine. Actually, I’m sure it is my fault and not his that I found the previous chapter slow-going, but I digress. There were a lot of things in this chapter, once again dealing with the evils of a murmuring heart, that hit me right between the eyes.

Summary

Some weeks I use this space to give a blow-by-blow account of the chapter while other times I use it to share a few of the things that most impacted me. Today I want to focus instead on just quotes. As I’ve said before, Burroughs is incredibly quotable and I thought I’d share just a few of his best quotes from this chapter. Even if you haven’t been reading the book, I’m sure you’ll enjoy the quotes! Here we go:

***

The Spirit of God extenuates evils and crosses, and magnifies and amplifies all mercies; and makes all mercies seem to be great, and all afflictions seem to be little. But the Devil goes quite contrary, says Luther, his rhetoric is quite otherwise: he lessens God’s mercies, and amplifies evil things. Thus, a godly man wonders at his cross that it is not more, a wicked man wonders his cross is so much: ‘Oh’, he says, ‘none was ever so afflicted as I am.’ If there is a cross, the Devil puts the soul to musing on it, and making it greater than it is, and so it brings discontent.

***

Oh, what baseness there is in a discontented spirit! A discontented spirit, out of envy to God’s grace, will make mercies that are great little, yea to be none at all.

***

This is the very reason why many mercies are denied to you, because of your discontent. You are discontented for want of them, and therefore you do not get them, you deprive yourselves of the enjoyment of your own desires, because of the discontent of your hearts, because you do not get your desires, and is not this a foolish thing?

***

If God gives the man or woman who is discontented for want of some good thing, that good thing before they are humbled for their discontent, such a man or woman can have no comfort from the mercy, but it will be rather an evil than a good to them.

***

If you murmur against those whom God makes instruments, because you have not got everything that you would have, against the Parliament, or such and such who are public instruments, it is against God.

***

You are never so prepared for present wrath as when you are in a murmuring, discontented fit. Those who stand by and see you in a murmuring, discontented fit, have cause to say: ‘Oh, let us go and take the censer, let us go to prayer, for we are afraid that wrath is gone out against this family, against this person.’ And it would be a very good thing for you, who are a godly wife, when you see your husband come home and start murmuring because things are not going according to his desire, to go to prayer, and say: ‘Lord, pardon the sin of my husband.’ And similarly for a husband to go to God in prayer, falling down and beseeching him that wrath may not come out against his family for the murmuring of his wife.

***

The Devil is the most discontented creature in the world, he is the proudest creature that is, and the most discontented creature, and the most dejected creature. Now, therefore, so much discontent as you have, so much of the spirit of Satan you have.

Next Week

Next week we’ll venture into chapter ten. We’ve got just four chapters remaining!

Your Turn

The purpose of this program is to read these classics together. So if there is something you’d like to share about what you read, please feel free to do so. You can leave a comment or a link to your blog and we’ll make this a collaborative effort.
August 14, 2009

The editorial schedule around here has been a bit out of whack this week, leaving “Reading Classics Together” to get pushed from Thursday to Friday. Please accept my apologies (those of you who were expecting it yesterday). So though we’re a day late, still we come to chapter eight, “The Evils of a Murmuring Spirit.” Here Burroughs turns from the positive (the excellence of contentment) to the negative (the evil of a murmuring spirit).

Summary

This is another good chapter, though for some reason it didn’t grab me quite as much as the last couple. Still, there was a lot of great content there. Burroughs offers five explanations for why a murmuring spirit, or a lack of contentment, is a great evil. He says, “When you hear of a duty that you should perform, you might labour to perform it, but first you must be humbled for the lack of it. Therefore I shall endeavour to get your hearts to be humbled for lack of this grace.” And humble us, he does.

First, this murmuring and discontentedness of yours reveals much corruption in the soul. He offers this solemn warning: “As contentment argues much grace, and strong grace, and beautiful grace, so murmuring argues much corruption, and strong corruption, and very vile corruptions in your heart.” Worldly men, he says, think that the greatness of an affliction is what makes their condition miserable when really it is the murmuring heart that brings misery. “When you are troubled for this affliction you need to turn your thoughts rather to be troubled for the murmuring of your heart, for that is the greatest trouble. There is an affliction upon you and that is grievous, but there is a murmuring heart within and that is more grievous.”

Second, the evil of murmuring is such that when God would speak of wicked men and describe them, and show the brand of a wicked and ungodly man or woman, he instances this sin in a more special manner. Here he turns to Jude to show how murmuring is a particularly offensive sin before God. “God will look upon you as ungodly,” says Burroughs, “for this sin as well as for any sin whatever.”

Third, God counts it rebellion. There is a contentedness in worship and thus there must be rebellion in a lack of contentedness. “Will you be a rebel against God? When you feel your heart discontented and murmuring against the dispensation of God towards you, you should check it thus: Oh, you wretched heart! What, will you be a rebel against God? Will you rise in rebellion against the infinite God? Yet you have done so. Charge your heart with this sin of rebellion.”

Fourth, it is a wickedness which is greatly contrary to grace, and especially contrary to the work of God, in bringing the soul home to himself. Burroughs says plainly, “I know no disorder more opposite and contrary to the work of God in the conversion of a sinner, than this is.” Here he gets into what seems a little bit like an excursus, giving six answers to this question: what is the work of God when a brings a sinner home to himself? I really enjoyed this quote, which was the highlight of the section: “This is the work of God in the soul, to disengage the heart from the creature, and how contrary is a murmuring heart to such a thing! Something which is glued to another cannot be taken off, but you must tear it; so it is a sign your heart is glued to the world, that when God would take you off, your heart tears. If God, by an affliction, should come to take anything in the world from you, and you can part from it with ease, without tearing, it is a sign then that your heart is not glued to the world.”

Fifth, murmuring and discontent is exceedingly below a Christian. He shows that murmuring is below the relation of a Christian, that it is below the high dignity God has put upon him, it is below the spirit of a Christian, it is below the profession of a Christian, it is below that special grace of faith, it is below those helps that a Christian has more than others have, it is below the expectation that God has of Christians and, finally, it is below what God has had from other Christians. “Read the latter part of the eleventh of the Hebrews, and you will find what great things God has had from his people. Therefore not to be content with smaller crosses must needs be a great evil.” Quite right!

Next Week

Just keep on keeping on. Next week we’ll read chapter nine.

Your Turn

The purpose of this program is to read these classics together. So if there is something you’d like to share about what you read, please feel free to do so. You can leave a comment or a link to your blog and we’ll make this a collaborative effort.
August 06, 2009

After a week’s absence (based on a week’s vacation) I am back today with the next chapter (Chapter 7) of Jeremiah Burroughs’ The Rare Jewel of Christian Contentment. The topic for this reading is “The Excellence of Contentment.” I do trust that many of you continue to read the book with me.

Summary

Every week I feel the need to begin with an expression of my affection for this book. Today will be no different! What a great book this is. There, I said it again.

In this chapter Burroughs seeks to teach how contentment is an excellent virtue and an excellent fruit of the Spirit. He offers ten points:

By contentment we come to give God the worship that is due to him. He says “You worship God more by [contentment] than when you come to hear a sermon, or spend half an hour, or an hour, in prayer, or when you come to receive a sacrament.” “It is but one side of a Christian to endeavor to do what pleases God; you must as well endeavor to be pleased with what God does, and so you will come to be a complete Christian when you can do both.”

There is a great deal of strength of grace in contentment. “It is an argument of a gracious magnitude of spirit, that whatsoever befalls it, yet it is not always whining and complaining as others do, but it goes on in its way and course, and blesses God, and keeps in a constant tenor whatever befalls it. Such things as cause others to be dejected and fretted and vexed, and take away all the comfort of their lives make no alteration at all in the spirits of these men and women. This, I say, is a sign of a great deal of strength of grace.” How beautiful is contentment? “There is no work which God has made-the sun, moon, stars and all the world-in which so much of the glory of God appears as in a man who lives quietly in the midst of adversity.”

By contentment the soul is fitted to receive mercy and to do service. “If we would be vessels to receive God’s mercy, and would have the Lord pour his mercy into us, we must have quiet, still hearts. We must not have hearts hurrying up and down in trouble, discontent and vexing, but still and quiet hearts, if we receive mercy from the Lord.” He uses a universal metaphor: “If a child throws and kicks up and down for a thing, you do not give it him when he cries so, but first you will have the child quiet. Even though, perhaps, you intend him to have what he cries for, you will not give it him till he is quiet, and comes, and stands still before you, and is contented without it, and then you will give it him.”

As contentment makes fit to receive mercy, so fit to do service. “When the Lord has any great work for one of his servants to do, usually he first quiets their spirits, he brings their spirits into a quiet, sweet frame, to be contented with anything, and then he sets them about employment.”

Contentment delivers us from an abundance of temptations. “The Devil,” Burroughs says, “loves to fish in troubled waters.” Thus if we are content, we are better able to resist the Devil. “If a man is contented to be in a low condition, and to go meanly clothed if God sees fit, such a one is shot-free, you mighty say, from thousands of temptations of the Devil, that prevail against others to the damning of their souls.”

Another excellence is the abundant comforts in a man’s life that contentment will bring. “Contentment will make a man’s life exceedingly sweet and comfortable, nothing more so than the grace of contentment.”

Contentment draws comfort from those things we do not really possess. How can this be? “Certainly our contentment does not consist in getting the thing we desire, but in God’s fashioning our spirits to our conditions.” “There is more comfort even in the grace of contentment than there is in any possessions whatsoever; a man has more comfort in being content without a thing, than he can have in the thing that he in a discontented way desires.”

Contentment is a great blessing of God upon the soul. Quite simply, God extends special blessing to those who are content in him.

Those who are content may expect reward from God, that God will give them the good of all the things which they are contented to be without. This one was particularly interesting to me as its implications are incredibly far-reaching. Burroughs says, “There is such and such a mercy which you think would be very pleasant to you if you had it; but can you bring your heart to submit to God in it? Then you shall have the blessing of the mercy one way or another; if you do not have the thing itself, you shall have it made up one way or another; you will have a bill of exchange to receive something in lieu of it.”

By contentment the soul comes to an excellence near to God himself, yea, the nearest possible. “A contented man is a self-sufficient man, and what is the great glory of God, but to be happy and self-sufficient in himself? Indeed, he is said to be all-sufficient, but that is only a further addition of the word ‘all’, rather than of any matter, for to be sufficient is all-sufficient.”

There is a lot to chew on in this chapter and an unusual number of quotable phrases. I look forward to reading this chapter’s “opposite” next week as we look to the evils of a murmuring spirit.

Next Week

For next week, just press on with chapter 8, “The Evils of a Murmuring Spirit.”

Your Turn

The purpose of this program is to read these classics together. So if there is something you’d like to share about what you read, please feel free to do so. You can leave a comment or a link to your blog and we’ll make this a collaborative effort.

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