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CHAPTER III.

ON CONTENTMENT.

THE influence of contentment on the religious and moral state of the heart, as well as on the manner in which man discharges the duties which he owes to man, places it high in the rank of virtues. It is enjoined on various grounds in the Scriptures: "Godliness with contentment is great gain. For we brought nothing into this world. and it is certain we can carry nothing out. And having food and raiment, let us be therewith content *.-Be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee t."

Contentment is a state of mind resulting from religion, and is to be distinguished from mere indifference, from gaiety of disposition, and from good-humour. In order to exercise this virtue, it is not necessary that we should feel indifferent to the evils connected with the circumstances in which we are placed. On the contrary, it implies the existence of events not in themselves agreeable to us; but to which we feel it to be our duty to reconcile our minds, by moderating our desires after unattainable good, and by bearing with equanimity and resignation our difficulties and trials. Without the combination of these two exercises of mind,-moderation in our desires for earthly enjoyment, and a sustaining of the burden which Pro

* 1 Tim. vi. 6-8.

+ Heb. xiii. 5,

vidence is pleased to lay upon us with patience and cheerfulness, there can be no contentment.-This state of mind is enforced and recommended, by the consideration of the virtues included in its exercise; of the cause from which its opposite, discontent, proceeds; of the immediate advantages which it brings the possessor; of the perishable nature of all earthly enjoyments, and the enduring and eternal happiness of heaven.

I. Contentment is enforced and recommended by the consideration of the virtues which are included in its exercise. It implies a frame of mind so virtuous, that its possessor is at peace with himself. This is an essential pre-requisite to a contented heart, without which there could not be satisfaction on earth,-no, nor in heaven. While the conscience frowns, and directs to a fearful looking-for of judgment, how can any outward circumstances please, and how can the mind be peaceful and serene? It must be capable of looking to God with delight, to the future with hope, and to itself with tranquillity, before it can experience the happiness of contentment.

But, besides this, there must be such a conviction of the infinite excellency of the divine government, and such a humble hope of being interested in the divine favour, as will lead to a cheerful acquiescence in all the dispensations of God. The conviction that the supreme government under which we are placed, though it may occasionally seem to us surrounded with clouds and darkness, and though the scenes through which we are called to pass be often perplexing and distressing, is founded in benevolence, as well as in justice and in

wisdom is necessary to the possession of comfort. This view, therefore, of the procedure of God is presented to us under a variety of aspects in Scripture; and is presented for the purpose of being contemplated with joy and gratitude. "The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.-Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. The Lord upholdeth all that fall, and raiseth up all those that be bowed down. The eyes of all wait upon thee; and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing. The Lord is righteous in all his ways, and holy in all his works."

Nor is it less necessary that we should have a humble hope of being interested in the favour of God. This hope is well founded only when it rests on the mercy of God revealed and offered through a Mediator. From this is derived a powerful motive to a cheerful acquiescence in the dispensations of God, however trying they may be. We are assured by the most incontrovertible proofs, that our sufferings are not inflicted arbitrarily, but justly and mercifully, for the purpose of promoting the divine glory and our eternal good. Nor can we ever doubt this, while we believe that a gift of unspeakable excellency and value has already been conferred, of far greater intrinsic value than the happiness of immortality; that, consequently, God does not afflict willingly, nor grieve the children of men; and that all the ills we endure

form a necessary part of that discipline by which He is preparing his children for a nobler state of being. Though these ills cannot be shunned, they are all under the control, and arise by the appointment of our heavenly Father. Coming from Him, and allotted to us by his wisdom and mercy, shall we murmur under them? "What? Shall we receive good at the hand of God, and shall we not receive evil?"

With this view of the dispensations of God towards us,-of the equity and goodness by which they are all directed, we shall be disposed to feel cheerful and contented under them, whatever be their immediate complexion. However dark and inexplicable, we know that they are made to subserve the real and ultimate happiness of them that love God;—and that the period will come, when even we ourselves shall see that they have been mercifully as well as wisely ordered.

Our feelings of acquiescence will be strengthened by the conviction of our personal unworthiness. If we are sinners, if we have violated the law of our Maker, what claim have we to his goodness? If we are not sinners, resignation is so far from being a duty, that we ought to feel indignant at the injustice which is done us in the afflictions which we are required to endure. If we are not sinners, we have not deserved these sufferings; and if we have not deserved them, there is injustice in their infliction.

But who can deny his having violated the commandments of God? With the conviction that he has done so, must not every man confess, whatever be the nature or number of his trials, that his sufferings are

less than his iniquities deserve? In marking the number and variety of his mercies, has he not ample ground for grateful admiration at the goodness of God? Will not his feelings correspond to those of the patriarch, when he said, "I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant." In the language recorded in another part of the sacred volume, will he not express his thankfulness to the bountiful giver of all good?" Bless the Lord, O my soul; and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies."

· II. Contentment is recommended by a consideration of the causes from which its opposite, discontent, proceeds. These are such as no good man would wish to indulge, and the ascendency of which is incompatible with a virtuous state of mind. They are, ingratitude, envy, folly, selfishness, and presumption.

Discontent springs from ingratitude to God our constant Benefactor. We overlook the being, the powers, the numerous susceptibilities of enjoyment which he has bestowed upon us; the guardianship which he continually exercises in regard to us; and because one thing is withheld, to which we, perhaps, attach an undue value, or because a gift of which we had long the use is resumed, we repine at his dealings as though they were unjust. Or perhaps the object of desire is still more fervently wished for, that it is

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