A Saint or a Brute, Part 1
LUKE 10. 41, 42.
And Jeſus anſwered and ſaid unto her, Martha, Martha, thou art careful and troubled about many things; but One thing is Needful: and Mary hath choſen the good part which ſhall not be taken away from her.
IN order to the deciſion of the Great Controverſie practically managed through the the world, Whether Godlineſs, or worldlineſs and ſenſuality be better? I have already performed the firſt part of my task, in proving the Certainty of the Principles of Godlineſs, and of Chriſtianity; which of it ſelf will inferr the Concluſion, which I undertake to prove; that the Reaſons for Godlineſs are ſo ſure, and clear, and great, that every one muſt be A SAINT or A BRUTE: He that will not chooſe a life of HOLINESS, hath no other to fall into but a life of SENSUALITY: Either the ſuperiour faculties proper to a Rational Nature muſt be predominant; and then we can be no leſs than SAINTS▪ Or elſe the inferiour brutiſh faculties will be predominant; and then, (though from your natural Powers you are called MEN, yet) if you may be denominated from your intended END, and from the USE of your faculties in order to that END, you are but an ingenious kind of BRUTES; exceeding A… and Monkies in the cunning contrivance of your unhappy deſigns; but incomparably worſe in your ſucceſſes▪ becauſe you were indeed entruſted with the noble faculties and gifts of MEN, while you captivated them unto your Appetites and Senſe, and lived but to the END of BEASTS.
The ſecond thing that I have to do, for the conquering all oppoſition to this Concluſion, is, to prove the NECESSITY of HOLINESS: which (being now to ſpeak to ſuch as profeſs to believe the holy Scriptures,) I may eaſily do from this plain and pregnant Text: To which I ſhall annex ſuch cogent REASONS as may ſilence thoſe that will not acquieſce in the authority of the holy Word.
So great is the difference between a dreaming Opinion in Religion (called a De… Faith); and a ſerious, hearty, practical Belief, that if they that ſay (and do but ſay) they believe the holy Scriptures, and yet are ungodly, had ſoundly Believed, Conſidered and digeſted this very Text, it would have made ſuch a change both in their Hearts and Lives, as would have told them by happy experience, that the Goſpel is not a dead letter, nor ſaving faith a lifeleſs uneffectual thing; and that God ſent not his ſon into the world only to be complemented with, and reverently treated with a few good words; nor his Goſpel and Miniſters meerly to be entertained with a demure, ſilent, and reſpectful audience; nor hath propoſed his Kingdom to be meerly the matter of commendation or diſcourſe: But that as man is a creature of a Noble and Capacious Nature, ſo he hath an high and noble End, and conſequently the higheſt imployment for his Reaſon; and that Religion is the moſt NECESSARY, and muſt be the moſt SERIOUS buſineſs in the world. Did they believe this Text, as verily as they pretend to believe the Goſpel, it would help to the recovery of the underſtandings of the Ambitious, and make the proud aſhamed of their glory, and ſettle the drunken aſpiring minds of thoſe that think it worth more than their ſalvation, to ſit upon the higheſt pearch: It would call off the covetous worldling from his immoderate ſeeking proviſions for the fleſh, and ſave them that are drowned in the cares of this life, by ſhewing them the true and neceſſary treaſure: It would ſpare them many a vexatious thought, and a great deal of unneceſſary labour, and prevent the ſhame and horrour that muſt befall them, when in the end they find their labour loſt, and all their expectations fruſtrate: It would quickly ſtop the mouthes which prejudice, ignorance, malignant enmity and deliration, have opened againſt a life of faith and ſerious Godlineſs; and cauſe them that ſcorn it as a Needleſs thing, to make it their daily buſineſs and delight. It would tell the ſluggiſh ſenſleſs ſinner, that he hath work of everlaſting confequence upon his hand, and that it is no time to dream or loyter: And it would tell the brutiſh ſenſualiſt that there are more ſweet and durable delights; and the time-waſting fool that time is precious, and he hath none to ſpare and caſt away, having ſo great a work to do. It would ſet men on ſeeking with greateſt diligence, the Kingdom which before they did but dream of; and would turn the very ſtream of their hearts and lives on that which before they minded but as on the by. In a word, it would make the earthly to become heavenly, and the fleſhly ſpiritual, and the ſloathful to be diligent, and rotten-hearted ſinners to become renewed SAINTS, as all muſt do that ever will be ſaved. And if theſe words of Chriſt be not thus received by you, and work not ſuch wonders on mens hearts, it is not becauſe there is any want of fitneſs in the Text, but becauſe mens hearts are hardned into a wilful contempt of the moſt precious truths, which in themſelves are apt to change and ſave them.
Of all waies of Teaching, Hiſtory is accounted One of the moſt effectual; becauſe it hath the greateſt advantage on our apprehenſions, as ſetting our leſſon before our eyes in the great character of Example, and not only in the ſmaller letter of a naked precept. And of all Hiſtory, What can be more powerful, then I Where one of the actors is the eternal ſon of God: and that not above our reach in Heaven, but here in our fleſh, on the ſtage of this ſublunary world. 2. And the other actors are ſuch as moſt …itly repreſent the different actions of all the world, at leaſt that live within the ſound of the Goſpel; and lay open the great queſtion about which the world is ſo much divided. 3. And when the matter it ſelf is of the greateſt conſequence, that can be imagined; even concerning the preſent choice and reſolution of our hearts, and that expending of our Time, and that buſineſs and employment of our lives, on which our Endleſs life dependeth. All this you have here ſet out even to the life, before your eyes, in the glaſs of this example in my Text: And the Lord of Life doth call you all to ſee your faces in it; and here plainly ſheweth you what will be expected from you▪ and what you muſt be, and do, and truſt …o; and this not in any long and …edio… diſcourſe; that might overcharge your memories, or weary your attentions; but in very brief, though full expreſſions.
As Jeſus entred into Bethany, Martha (who it ſeems was the Owner of the houſe) received and entertained him: No doubt but a great company followed Jeſus; or his Diſciples that ordinarily accompanyed him, at the leaſt. Martha thinks that having entertained ſuch a gueſt, it were a great neglect, if ſhe ſhould not provide for him and for his followers: and therefore ſhe is buſie in doing what ſhe can; but the number is ſo great, that ſhe is oppreſſed with the care and trouble, and findeth that ſhe hath more to do then ſhe is able: Her ſiſter that ſhe thought ſhould have helped her in ſuch a caſe, is ſitting with the Diſciples, at the feet of Chriſt, to hear his Word. Martha ſeeing this, is offended at her ſiſter, and ſeems to think that Chriſt himſelf is too neglective of her, or partial for her ſiſter; and therefore thus …e…s her cauſe with Chriſt, [Lord, doſt thou not care that my ſiſter hath left me to ſerve alone? bid her therefore that ſhe help me.] As if ſhe had ſaid, [Is it a fit thing that both thy ſelf and all this company ſhould be unprovided for, and have neither meat no… drink? O… is it fit that all ſhould be laid on me, even more then I can do, while ſhe ſits hearing with the Diſciples? Deal equally and mercifully and bid her help me.] And indeed moſt people would think that this was but a reaſonable motion, and that when Chriſt was made the Judge between them, he ſhould have decided the caſe on Martha's ſide: But he did not ſo: But 1. inſtead of commending Martha for her care and diligence, he ſheweth her errour, by a gentle, but yet a cloſe reproof: [Martha, Martha, thou art careful and troubled about many things]. 2. Inſtead of reproving Mary for negligence of her duty in the houſe, he highly commendeth her for the ſeaſonable doing of a greater work. [Mary hath choſen the good part.] 3. He groundeth the Reaſon of his Judgement on the different Nature and Uſe of their employments: [One thing is Needful] in compariſon of which, the reſt were all unneceſſary things, and ſuch as then might have been neglected. 4. And ſo he paſſeth ſentence on Marie's ſide, that the good part which ſhe hath choſen [ſhall not be taken away from her]: In which …e not only anſwereth Martha with an expreſs denyal, as if he ſhould ſay, [I will not take off Mary from the work which ſhe hath choſen]; but alſo on that occaſion doth point out the durable nature of the Good which ſhe had choſen, and promiſe the continuance of it.
Concerning Martha, ſome expoſitors run into two extreams. …e think that ſhe was an unregenerate worldling, and ſavour… only fleſhly things, and that theſe words of Chriſt, deſcribe … ſtate as one that had not yet made choice of the one thing …edful, and the better part. But it is only her preſent action that Chriſt doth reprehend and cenſure, and not her ſtate: Her entertainment of Chriſt, and ſpeeches to him, and other paſſages, …we us great probability that ſhe was a true diſciple, as after it is …aid that Jeſus loved her, John 11. 5.
On the other ſide, One Learned Annotator thus Paraphraſeth …e words of Chriſt to Martha, [Thou takeſt a great deal of unneceſſary, though not culpable pains]; as if Chriſts words were …o reprehenſion of her, nor her courſe blame-worthy.
But the plain truth lieth between theſe two extreams: Martha, though moſt probably a true Diſciple, was here too blame, in preferring a leſſer duty before a greater, and doing that unſeaſonably, which in due time was to be done, and in neglecting an opportunity for the hearing of Chriſts word, which Mary took. It was not only blameleſs, but a duty in it ſelf, to make proviſion for Chriſt and his attendants: but …he ſhould have been hearing firſt while he was preaching, and taken that opportunity for the benefit of her ſoul: It was no ordinary Preacher that was come under her roof: His ſtay was not like to be long: his doctrine concerned her ſalvation: She knew not whether ever ſhe ſhould have the like opportunity again: And therefore ſhe ſhould have rather ſtayed for his own direction, when to go make proviſion for their bodies, then to have omitted the hearing of his word.
But you'l ask perhaps, [When a Sermon and other worldly buſineſs fall out at once, are we alwayes bound to hear the Sermon?]
I anſwer, No, not alwayes: For elſe in great Cities that have frequent preaching, you ſhould do nothing …lſe but hear: We have a Body as well as a Soul; and muſt have meet imployment for both; and muſt make due proviſion for both; and muſt be ſerviceable to the bodily welfare of others, and to the common good. Our bodily labour and temporal employment muſt be conſcionably followed, as well as our ſpiritual; For God hath determined that in the ſweat of our faces we ſhall eat our bread, Gen. 3. 19. and even in innocency Adam was put into the garden to dreſs or till and keep it, Gen. 2. 15. with quietneſs we muſt labour and eat our own bread; and if any will not work, neither ſhould he eat, 2 Theſſ. 3. 12. 10. See Pauls example, v. 8. [Neither did we eat any mans bread for nought: but wrought with labour and travail night and day, that we might not be chargeable to any of you] We muſt labour, working with our hands, that we may have to give to him that needeth, Eph. 4. 28. And if our bodies have not competent employment; they will grow ſuch ruſty unfit inſtruments for the ſoul to work by, that when Melancholy, or other diſeaſes have diſabled them, the ſoul it ſelf will have the loſs; and he that will do nothing but hear, and pray, and meditate, is likely ſhortly to be ſcarce able to pray and meditate at all, (unleſs it be one of a very ſtrong and healthfull conſtitution.)
No one therefore from this determination of Chriſt to Martha, is to be driven from their lawfull Calling into a contrary extream. But this was not the caſe between Mary and Martha: It was a ſpecial opportunity which then was to be taken: We muſt firſt ſeek Gods kingdom, and its righteouſneſs: and prudently take ſuch opportunities for our ſouls as we can, without omitting greater duties, and as our caſe requireth: not taking as much food as we can ingeſt, but as much as we can digeſt: It is poſſible to eat too much, but not to digeſt too well. A Chriſtian muſt have prudence, when two duties come together, to know which at that preſent time is the greateſt, and to be preferred: which dependeth much on the neceſſity, and the ends: the good that will follow the doing of them, and the hurt that will follow the omiſſion: And without this prudential diſcerning of time and duty, we ſhall never order our converſations aright, but ſhall live in a continual ſin, when we are doing that, which in its own nature and ſeaſon is our duty.
A poor man may not Read and Hear ſo frequently as a Rich (ordinarily,) nor a Servant as the Maſter; becauſe there would greater evils follow the omiſſion of their common labour at that time.
Thus much being ſaid for the Explication of the Text, there is no more neceſſary but what will fall in moſt conveniently with the Matter: The ſenſe is as if Chriſt ſhould have ſaid … Martha, Martha; I know thou doſt all this in love to me, and …aneſt well in it; and it is no more then whats thy duty in its …per ſeaſon: But O what is the food that periſheth in compari… of that which endureth to everlaſting life! It is my meat …d drink to do the will of him that ſent me, in feeding and in …ing ſouls: Thou hadſt now an opportunity to hear my word; … word of the Son of God, thy Saviour, and thereby to have …moted thy Everlaſting happineſs, as Mary doth; and this ſhould have been preferred even before this proviſion for our bodies: and … for this thou hadſt now omitted thy care and labour about eat and drink, I would not at all have been offended with thee: thou hadſt thy choice, and Mary had her choice; Thou haſt choſen …e and trouble about many things, and made thy ſelf a great …al ado; but Mary hath choſen that one thing that was neceſſary, which is the better part, and therefore it ſhall not be taken from …er, but ſhe ſhall poſſeſs the benefit of her choice.]
Where note for the fuller underſtanding of it, the true oppo…ition between the caſe of Mary and Martha.
1. As to the Matter, Martha had many things in hand; multifarious care and trouble; but Mary had but One.
2. As to the Manner and effects of their employments: Martha was full of care and troubles, diſtracted or diſturbed by the …mberance of her buſineſſes: but Mary was quietly hearing and learning how to be free from care and trouble, and how to …ttain Everlaſting reſt.
3. As to the quality of their buſineſs; Martha's was of leſs neceſſity or concernment, though good and honeſt in its place: but Mary's was about the thing of abſolute neceſſity.
Alſo Martha's was Good in its ſeaſon, but a leſſer good: but Mary's was [that Good part,] which containeth all other good, or referreth to it, and therefore was to be preferred.
4. And therefore as to the continuance, Mary's being a more eligible imployment, and about an everlaſting treaſure, ſhall not be taken from her, when the fruit of Martha's imployment will quickly have an end.
Yet in theſe different caſes, each one had her choice: Had Martha choſen better, ſhe had had better. And the choice much proceeded from the judgement and dispoſition: Had ſhe judged better, and been inclined better, Martha would have choſ… better.
Before we come to the principal Doctrines, we may profitably note theſe Obſervations by the way.
1. Note here that [the neereſt Natural Relations (as Brothers and Siſters, yea, Parents and Children) are not alwayes of one mind or way in the matters of their ſalvation.] Greater difference may be between them, then this between Martha and Mary in the Text. They may riſe up againſt each other, and ſeek each others lives, as Chriſt foretold, Mark 13. 12. And therefore Father, Mother, Brother Siſter, and all are to be denyed for Chriſt (that I ſay not hated, as Chriſt ſaith, Luke 14. 26.) when they ſtand in oppoſition to him. The ſame parentage and education made not Eſau and Jacob of a diſpoſition, or of one mind or way: nor Iſaac and Iſmael: nor Sem and Cham: not would reſtrain Cain, the firſt man born into the world, from cruel murdering his brother, upon a difference about their Religions, cauſed by his own ungodly mind; even becauſe his own works were evil, and his brothers righteous and acceptable to God, 1 John 3. 12. And therefore Parents muſt patiently ſubmit (having done their duty) if even the children of their bodies ſhould prove reprobates: And Brothers and Siſters muſt ſubmit, if theſe in ſo neer a relation be Caſt-awayes: God hath not promiſed that all our kindered ſhall be ſaved. Rejoyce that you are not your ſelves forſaken; and be glad that any and ſo many are ſanctified, though further from you in the fleſh; and love them in their more excellent relation to Chriſt and you.
2. Note here, how our Lord doth ſpend his time in the place and company where he is. When he entreth into a houſe, he is preſently at work in teaching poor ſouls the way to God; Or elſe how could Mary have been imployed in hearing him? In our places and meaſure we ſhould imitate him in this: Can you come into any houſe or company, and find nothing to ſay or do for God? Is there none wiſer then your ſelves that you may learn of, as Mary did of Chriſt? nor none more ignorant whom Charity requireth you to teach? Nor none that need a quickening word, to mind them of their everlaſting ſtate? As ſoon as worldly, or vain ungodly people get together, they are preſently upon ſome worldly, or vain diſcourſe: And if you be indeed a heavenly and ſpiritual people, ſhould you not be more ready when you come together, for heavenly ſpiritual diſcourſe? Have you not a thouſand fold more to ſet your tougues on work? The neceſſities of the hearers: the hopes of doing good; the preſence of God; the ſenſe of the duty; the ſweetneſs of the ſubject; the avoiding of ſin; and the bleſſing of Gods acceptance to your ſelves? O had we but the skill, and will, and diligence, that this interlocutory preaching by holy conference doth require, what a ſupply party would it be for the promoting of mens ſalvation, where the more publick preaching of the Goſpel is wanting? Who can forbid us by familiar diſcourſe to exerciſe our charity, in minding poor regardleſs ſinners of the life to come? and exhorting them to due preparation, and repentance; and to open to them the riches of Chriſt, and ſet forth his love, and draw them to embrace him.
3. Note here, how carefully we ſhould take the preſent opportunities for our ſouls, to hear and learn as Mary did. She ſtands not carelling like our full ſtomackt hearers, that ask, How can you prove that I am bound to hear ſuch a Lecture, or to come to Church and hear a Sermon twice on the Lords day, or to come to the Miniſter to ask advice, or be inſtructed by him? No more then a hungry man will ask, How prove you that it is my duty to eat every day? Or then a ſick man will ſay, How prove you that I am bound to ſeek to the Phyſicion, to go or ſend to his houſe, and to look after him? As there is much in the very New nature, and health, and reliſh of a gracious ſoul, to decide ſuch Controverſies as theſe without any ſubtilty of argument; ſo a Chriſtians prudence and care of his ſalvation will tell him, that when Chriſt hath a voice to ſpeak to him, it beſeemeth him to have an ear to hear; and that the Sermon telleth the hearer the ſeaſon of his duty, and the offer of a mercy telleth us when it is our duty to accept it, without any other more particular obligation: unleſs when we can truly ſay as before God, that ſome duty that at that time is greater, hindreth us. Theſe are eaſie queſtions to thoſe that ſavour the things of the Spirit. When Chriſt is ſpeaking, Mary will be hearing; and leſſer things ſhall not call her off.
If any ſhall ſay, [So would we too, if we could … Chriſt] I anſwer; Remember that he never intended to … himſelf on earth, and teach his Church perſonally by his own mouth; but hath appointed Meſſengers and Officers to proclaim his Laws unto the world, and tender them his grace, and ſaith, [He that heareth you heareth me; and he that deſpiſeth you deſpiſeth me, Luke 10. 16. and he that deſpiſeth, deſpiſeth not man but God, 1 Theſ. 4. 8. And he that will not now believe and hear Chriſt ſpeaking by his Miniſters, when he is acknowledged to be the ſon of God, and his ſealed Word hath had ſo long poſſeſſion in the world, would hardly have regarded Chriſt himſelf in a time when he appeared in the form of a ſervant, and was found in faſhion as a man, and was believed on but by a few perſons then counted but inconfiderable.
4. Note alſo, the humility and teachableneſs of Diſciples in thoſe times, who were wont to ſit learning at their Teachers feet: Which was then an ordinary caſe, and not of Chriſt Diſciples only. Paul was brought up at the feet of Gamaliel, Acts 22. 3. Not like the proud and ſelf-conceited part of our hearers in theſe times, that come to hear ſomewhat for their malicious or contentious minds to quarrel with, and expect that their Teachers tell them nothing but what is agreeable to their own conceits, and think us to be injurious to them, if we would heal their ignorance or impiety, and make them any wiſer or better then they are; and that reproach us and ſet themſelves againſt us as their enemies, if we will not be ruled by them and humour them in all our adminiſtrations, as if we were the patients and they the Phyſicion, we the learners and they the Teachers, yea we their ſervants, and they our Guides and Rulers in the matters of our own Office.
But let us come cloſer to the words themſelves, and conſider of the Inſtructions which they afford us. which are theſe.
Doct. 1. It is but One thing that is of abſolute neceſſity; but it is many things that thoſe are taken up with, that neglect that one.
Doct. 2. The One thing needful leadeth to content; but the many things of the world do trouble, and diſquiet, and diſtract the ſoul.
Doct. 3. All men where the Goſpel is preached, have their choice whether they will ſeek and have the one thing neceſſary, or trouble and diſtract themſelves with the many things that are unneceſſary.
Doct. 4. They that chooſe the One thing neceſſary, do chooſe the good part; and they that chooſe any other, do make an evil and unhappy choice.
Doct. 5. The One thing needful ſhall not be taken from them that chooſe it: but they that chooſe it not, ſhall have no better then they chooſe.
Doct. 6. Thoſe that make the bad unhappy choice, are apt to grudge at them that chooſe better, and will not think and do as they.
Doct. 7. When the matter is brought before the Lord Jeſus Chriſt, he will not take part with thoſe that murmure at his ſervants choice, and speak againſt them; but will commend their choice, and condemn the contrary.
All this you ſee lie plain here in the Text, and it is all worthy our larger conſideration: But the firſt is like to hold me ſo long, that to avoid prolixity, the reſt ſhall be but touched under that.