The Art of Divine Contentment

The Introduction to the Text.

I have learned, in whatsoever state I am, therewith to be content.

THese words are brought in by way of Prolepsis, to anticipate and prevent an Objection. The Apostle had in the former Verses [〈…〉] , laid down many grave and heavenly exhortations; p. 2among the rest, to be carefull for nothing, Vers. 6. Not to exclude, 1. A prudential care [Neque enim prohibetur quòd hom • de rebus in posterum necessariis non solicitetur, Aquin. in Heb. 13. 1 Tim. 5. 8] . For Hee that provideth not for his owne house, hath denyed the Faith, and is worse then an Infidel. Nor, 2. A Religious care. For, wee must give all diligence to make our Calling and Election sure [2 Pet. 1. 10] . But 3. To exclude all [Iubet Apostolus, ut deponatur anxia cura, quòd ista non nisi ex infidelitate proficiscatur. Zanchy.] anxious care about the issues and events of things; Take no thought for your life, what you shall eat [Mat. 6 25] : and in this sense it should be a Christians care not to be carefull. The word in the Greeke [Carefull] comes from a Primitive [Dicitur 〈 in non-Latin alphabet 〉 .] , that signifies, To cut the heart in pieces, a soule-dividing Care: take heed of this. Wee are bid to commit [Ps. 35 7. 〈 in non-Latin alphabet 〉] our way unto the Lord: the Hebrew word is, Roll [〈 in non-Latin alphabet 〉] thy way upon the Lord. It is our work to cast p. 3care [1 Pet. 5. 7.] , and it is Gods work to take care. By our immoderacy we take his work out of his hand.

Care, when it is excentrick, either distrustfull, or distracting, is very dishonorable to God; it takes away his providence, as if he sate in heaven, and minded not what became of things here below; like a man that makes a clock, and then leaves it to go of it self. Immoderate care takes the heart off from better things; and usually while wee are thinking how we shall do to live, we forget how to die. Curis tabescimus omnes.—Care is a spiritual canker, that doth waste and dispirit; & cui bono? We may sooner by our care add a furlong to our grief, then a cubit to our comfort. God doth threaten it as a curse; They shall eat their bread with carefulness [Ezek. 12 19] : better fast, then eat of that bread. Be careful for nothing.

p. 3Now lest any one should say, p. 4I, Paul, thou preachest that to us, which thou hast scarce learned thy self; Hast thou learned not to be carefull? The Apostle seems tacitly to answer that in the words of the Text; I have learned in whatsoever state I am, therewith to be content.

Egregia Sententia! A speech worthy to be engraven upon our hearts, and to be written in letters of Gold upon the Crownes and Diadems of Princes. The Text doth branch it self into these two generall parts.

I. The Scholar, Paul: I have learned.

II. The Lesson: In every state to be content.

The first branch of the Text, The Scholar, with the first Proposition.

I Begin with the first. I. The Scholar, and his proficiency; I have learned. [1. Observ. 〈 in non-Latin alphabet 〉 , it is a practique word.] Out of which I shall in transitu observe two things by way of paraphrase. 1. It is not 〈non-Latin alphabet〉, but 〈non-Latin alphabet〉. The Apostle doth not say, I have heard, that in every state I should be content; but, I have learned. Whence, 1. Doctr. [1. Doct.] It is not enough for Christians to hear their duty, but they must learne their duty. It is one thing to heare, and another thing to learne; as it is one thing to eat, and another thing to concoct. Saint Paul was a Practitioner, p. 6Christians hear much, but it is to be feared, learne little. There were four sorts of ground in the Parable [Luk 8. 5.] , and but one good ground. An embleme of this truth, many Hearers, but few Learners. There are two things which keep us from learning.

1. Slighting what we hear. Christ is the Pearle of Price; when we disesteeme this Pearle, we shall never learne, either its value, or its vertue. The Gospel is a rare Mystery; in one place it is call'd the [〈 in non-Latin alphabet 〉 . Act. 20. 24.] Gospell of Grace, in another, [〈 in non-Latin alphabet 〉 . 1 Corin. 4. 4.] the Gospell of Glory; because in it, as in a transparant Glasse the glory of God is resplendent; But, he that hath learned to contemne this Mystery, will hardly ever learne to obey it. He that looks upon the things of Heaven as things by the by, and perhaps the driving of a trade, or carrying on some politick designe to be of greater importance; p. 7this man is in the high road to damnation, and will hardly ever learne the things of his peace. Who will learne that which he thinks is scarce worth learning?

2. Forgetting what we hear [Tantum scimus quantum in memoria tenemu • . Plato in Timaeo.] . If a Scholar have his Rules laid before him, and he forgets them as fast as he reads them, he will never learn [James 1. 25.] . Aristotle calls the Memory, the Scribe of the Soul; and Bernard calls it the Stomack of the Soul, because it hath a retentive faculty, and turnes heavenly food into blood and spirits. We have great memories in other things; we remember that which is vain. Cyrus could remember the name of every Souldier in his huge Army; we remember injuries [Scribit in marmore lasu • . Clcero l. • . de orat.] . This is to fill a precious Cabinet with dung; but, quàm facilis oblivio boni? as Hierom saith, how soon doe we forget the sacred truths of God? We are apt to forget three things, our faults, our p. 8friends, our instructions. Many Christians are like Sieves, put a Sive into the water, and it is full; but take it forth of the water, and all runnes out: So, while they are hearing of a Sermon, they remember something; but take the Sieve out of the water, assone as they are gone out of the Church, all is forgotten. Let these sayings (saith Christ) sinke down into your eares [Luke 9. 44.] ; in the Originall it is, put these sayings into your cares [〈 in non-Latin alphabet 〉 .] ; As a man that would hide a jewel from being stolen, locks it up safe in his chest, Let them sinke; The word must not onely fall as dew that wets the leafe, but as raine which soakes to the root of the tree, and makes it fructifie. Oh how often doth Satan, that fowle of the Aire, pick up the good seed that is sowne!