Chapter 23
Chapter 23 The joy of contentment
"Godliness with contentment," says Paul, "is great gain," 1 Timothy 6:6. It would seem from this declaration, as if godliness was not always accompanied by contentment. There can be no doubt, however, that the design and tendency of true piety is to promote a contented spirit; and where this effect does not take place, we are obliged to suppose something peculiar in the disposition of the individual to thwart its influence.
Instances might be adduced, in which the evidence of piety is not lacking, and yet with such constitutional peculiarities as to hinder its action in a given direction. There is a "besetting sin," which piety must combat for a great length of time before it be brought into habitual subjection. How intimate the connection is between this "besetting sin" and the physical weaknesses of the individual, it is not easy to say; but there is reason to believe, that some sins acquire power from this connection. There are also hereditary infirmities, and the secret influence of disease, which operate upon certain minds, and counteract the tendency of piety to soothe and to cheer them.
How diversified are the natural dispositions of men! Some are impetuous and ardent; and others are sluggish in their affections and feelings. Some are restless in whatever situation they may be; and others, when once in a particular place or calling, seem never to wish for any change. Now, when piety takes effect on these varying dispositions, it modifies, but does not completely change them. The ardent disposition will evince itself in piety, as it did before in earthly pleasures; and the man of a dull, lethargic spirit, will be likely to move on with timid pace, in the new path which he has begun to travel. The restless temper, ever seeking some change, will find more difficulty in cultivating the grace of contentment, even after embracing a life of piety, than the even-tempered man, whose very nature disinclines him to change.
It is clear also, that we cannot estimate truly the strength of piety, from a comparison of individuals on a given point. The two cases alluded to afford an illustration of this. In the one case, contentment would argue a higher degree of piety; because strong constitutional tendencies are to be overcome. In the other, it would furnish less decisive evidence of piety; inasmuch as the constitutional tendencies rather favor, than oppose, the exercise of this virtue. In this latter case, godliness is superadded, as it were, to contentment; and there is, even under these circumstances, "great gain." The life of such an individual flows on in a noiseless current, and is, on the whole, tranquil and happy. But in the former example, if to godliness the individual can add contentment, it is a still greater gain; for it is the victory of religious principle over powerful constitutional impediments; and the joys of the triumph are added to the peaceful virtue, which has been earned after a hard fought battle.
If we discover our besetting sin, it is one important point gained; and our duty is then plainly before us, namely, by God’s grace, to enter the war against it.
How many Christians are uneasy and restless under the circumstances in which Providence has placed them! If they have godliness, it is manifestly not accompanied, as habitually as it ought to be, by contentment. It need not be said, that pious joy is inseparable from a contented frame of mind; nor that, when the soul is dissatisfied with its allotment in life, there is envy, and even secret murmuring. On no point, perhaps, are Christians more frequently tempted than on this. They see other men pursuing, with unobstructed and successful career, the wealth and the honors of the world. They look upon their outward estate, and wonder why Providence should have made such a difference; not remembering, that this very difference may be in their favor, and that while the worldling is receiving his good things in this life, God is preparing something better for the Christian. Even the Psalmist was almost ready to call in question the rectitude of the Divine government, "when he saw the prosperity of the wicked." But his "envy at the foolish" vanished quickly, when he "went into the sanctuary of God." There he "saw their end." He saw the "slippery places" of power and wealth without godliness; and he condemned himself for being "ignorant" on a point so plain, Psalms 73:3, Psalms 73:17-18, Psalms 73:22.
It has pleased God, for the good of his people, and in love to their souls, to appoint to most of them a lowly lot in life. He has thus exempted them from "the deceitfulness of riches," and from many of the corroding cares of the world. Full scope is thus given for the development of their piety; and a comparatively unobstructed course is laid open to them to run their Christian race. Shall any complain of this, or sigh to think that God has not hedged up their way to heaven by the conflicts of ambition, or the oppressive anxiety which is connected with golden stores? Only let them fully understand their favorable position in life, and they will readily perceive, that, if piety is to be the fountain of their felicity, their situation is much the more favorable for realizing its joys. In view of it, one is ready to exclaim, in the language of Virgil, depicting the happy state of the humble swain—and which is even more applicable to humble and moderately endowed Christians: "Thrice happy they, who appreciate the blessings of their lot." Happy indeed would they be, if they could appreciate the good which God has connected with their state, and learn that divine lesson, which Paul had learned, in whatever state he was, therewith to be content, Php 4:11. The state of mind which we are recommending, is not opposed to lawful exertion, put forth in order to better our outward condition. Christianity, in no instance, paralyzes the springs of activity and honorable enterprise. Nor does contentment imply the duty of remaining in an inferior station, when Providence plainly says, "Go up higher." A Christian may make this advance without any discontentment with his former, and perhaps inferior, position. If God has appointed to him the humblest occupation, or the most obscure post of labor, he is bound to be satisfied, and on the ground that it is God’s appointment; but he is not compelled to remain in it, when the same sovereign hand opens before him another and a wider field of influence.
Contentment is opposed to restlessness in a given situation, accompanied by so strong a wish for a better, as disqualifies the soul, in a great measure, for the discharge of its present obligations. This restlessness is utterly opposed to true peace of mind. It is a struggle against the manifest will of Heaven. No Christian can be happy in the indulgence of such a feeling. The joy of contentment, is a tranquil and happy emotion. It enables the soul to sit undisturbed amid the fluctuations of this changeful scene. It has a smile as bright in the cloudy as in the clear day; and can sing its grateful song as well in a lowly, as in a lofty situation. The Christian surely need not deprive himself of this joy. What to him should be the ephemeral distinctions of earth, when he is expecting, after a few revolving suns, to wear a crown brighter than any that rests upon an earthly brow; and to inherit a kingdom, richer in its resources than all the kingdoms of the world!