A Saint or a Brute, Part 1 · Section 3
3. COnſider further, that this one thing is that good part: You ſee it is here called ſo. [Mary hath choſen that good part] Other things ſeem good to ſenſe, and to perverted reaſon that is blinded by ſenſe; but this is it that ſeemeth good to reaſon illuminated by the ſpirit of Faith. Other things ſeem good for a while, but this is that good that will ſtill be good.
I may not only ſay, that the Good of other things is ſmall in compariſon of this, but that it is nothing at all, but as it is related unto this. This is that good that makes all things elſe good that are good. As they come from God, and reveal God to us, and lead us up to God, and are means to this eternal life, ſo they are good; but otherwiſe there is no goodneſs in them.
And therefore, ſeeing that Goodneſs is naturally the object of mans will, one would think you ſhould quickly be reſolved of your choice. Senſual good, is but a nominal good, if it reach not higher. All that you hunt after ſo eagerly in the world, is nothing but real vanity and vexation, a ſhadow of good, a picture of profit, a dream of d…ght, which one frown of God will turn into aſtoniſhing horrour and deſpair. Like a tender flowre that is nipt with one froſty night, or withered with one ſcorching day; but it is only this one thing, that is the ſolid, ſubſtantial, and enduring good. The pleaſure of the fleſh is a good that is common to men with brutes; They can eat, and drink, and play, and ſatisfie their luſts, and maſter one another as well as you. But it is the spiritual good that is proper to a reaſonable creature. The pleaſure of the fleſh may melt you into fooliſh mirth, and make you like drunken men, that are gallant fellows in their own eyes, while ſober men are aſhamed of them, or pitty them, or they become a laughing-ſtock to others. But it is this One thing only which is that Good which wiſdom it ſelf will juſtifie. A man that is tickled may laugh more then he that is poſſeſſed of a Kingdom, or hath the deſires of his heart; but he is not therefore to be accounted the happier man, nor will any wiſe man ſo account him. Oh Sirs, one would think, that to men that have read and heard what we have done, and have had that experience which we have had, theſe things ſhould be plain and paſt all queſtion; and that ſpiritual, heavenly, everlaſting things ſhould be confeſſed by us all to be that good part that ſhould poſſeſs all the fervent Deſires of the ſoul.
But oh that we could ſee the Truth of this Belief in the choice of your wills, and the drift of your endeavours. If God would open your eyes and ſhew you things as they are, and ſave you from your wilful blindneſs, you would then ſee which is the better part, and you would be aſhamed that ever you ſhould make any queſtion of it. That is the good part, which beareth the moſt lively Image of God, which is goodneſs it ſelf, yea which poſſeſſeth us of this good: That is the good part which will make us good, and not that which deceiveth us and makes us worſe: That is the good part which the wiſeſt and beſt men judge to be ſo, yea which God himſelf doth judge to be ſo; and not that which the moſt blind deluded ſinners do judge the beſt: That is the good part which is beſt at laſt, and which is an enduring Good, and not that which periſheth in the uſing, and flyeth from us when we have greateſt need: That is the good part which all men will ſay is good in the Concluſion, which the wicked themſelves that are now of another mind, will confeſs at laſt to be the beſt; and not that which is commended only in proſperity, while the frenſy or dream of ſenſuality doth beguile men, … which they will all cry out againſt at laſt. If you would know which is the beſt part, take counſel of God, and ſee what he ſaith, and ask men of wiſdom and of greateſt experience, that have tried both, and men that have ſtaid the end, and ſeen what fleſhly pleaſures, and profits, and honours can do for them: For how can men make ſo true a judgement that do not either ſtay the end, or elſe foreſee the end by faith? Do not take their judgements that are drunk with their ſenſual delights, and that will confeſs they muſt repent themſelves, and therefore confeſs they muſt be of another mind: Take not their judgements that neither have ſeen nor yet foreſee the end; the worſt is yet to come with them: Their ſtates and minds are near a change: The day is near when they will ſay, that heaven was the better part, and be convinced by puniſhment, that would not be convinced by inſtruction.
Surely Sirs, it is ſo eaſie a Queſtion to reaſon it ſelf, where ſin hath not blinded it, whether God or the world be the better part, that one would think there ſhould be left no room for doubting. Dare any of you ſpeak out and ſay, that earth is better then heaven, or ſin then grace, or temporal pleaſure then eternal happineſs? I think you dare not: Shame will forbid you, and Conſcience will contradict you, if you ſhould ſay ſo: And will you commend God by your words, and diſcommend him by your lives? Will you ſay, heaven is beſt, and yet ſeek the world before it; and not let it have the beſt of your affections and endeavours? Shall it be higheſt in your mouthes, and loweſt in your hearts and lives? Shall it have the firſt place in your prayers, and the laſt in your labours? Why then you commend God but to his diſhonour, and your condemnation: You extoll heaven and heavenly things but to the confuſion of your own faces, that your own confeſſions may be brought in hereafter as witneſſes againſt you. In the name of God therefore I charge you, if you know which is the better part, condemn not your ſelves by making choice againſt your knowledge.