One Hundred Select Sermons, New Testament · Sermon 6
SERMON VI.
LUKE. 10.41.
And Jeſus anſwered, and ſaid unto her, Martha, Martha, thou art careful, and troubled about many things.
The Scripture and written word of God is fitted to all purpoſes, containing in it both matter of profit, and alſo of pleaſure and delight: and this in the ſeveral kinds and diſtributions of it. Some are Doctrinal, and Dogmatical; informing the Judgment, and Ʋnderstanding: Others are Practical, and Moral, rectifying the life and converſation: Other are Narrative, and Hiſtorical, which are a mixture and compoſition of both. And this latter is ſuch as this now, which we have here before us at this preſent time. We have handled divers of the two other ſorts, as you know, one after another, in the courſe of our Miniſtry: Now, for change, and varieties ſake, we are here pitcht and fallen upon the third, which we have not done a great while: And that is, the Hiſtorical part of Scripture, in this ſhort and pleaſant story, concerning Chriſt's Entertainment by two Godly and Religious Women, Martha and Mary. It contains in it (as I told you in the morning) two General Parts, &c.
THE Second General Part of this Text, is Chriſt's carriage towards her which entertain'd him, in this and the following verſe; which conſiſts of three particulars more. Firſt, a check, and reprehenſion. Secondly, a leſſon, and inſtruction. Thirdly, a juſtification, and commendation of Mary. His check, Martha, Martha, &c. His leſſon, one thing is needful. His juſtification, Mary hath choſen the good part, &c.
We begin at this time with the Firſt; His check, and reprehenſion; or admonition, Martha, Martha. This doubling, and ingemination of the name, carried a kind of quickneſs in it, thereby to provoke Martha to better attention thereunto. This is frequent in Scripture; Abraham, Abraham, Gen. 22.11. So, Simon, Simon, Luke 22.31. And here, Martha, Martha; to take her off from that intention which ſhe had now upon other things: She was now ſo drown'd and over-whelm'd in her buſineſs, and domeſtical diſtractions, that ſhe wanted a little quickening, and exciting, and ſtirring up, that ſo ſhe might the better heed, and give care to that which was ſpoken: and this Chriſt is not wanting in to her. Whence (by the way) we may obſerve thus much; That in our teaching and admoniſhing of others, we muſt apply our ſelves carefully to the temper and diſpoſition of their ſpirits. Thoſe which are more tender and apprehenſive, they will need leſs ſtirring, and provoking. Thoſe which are more heedleſs, and negligent, and minding of other things, as Martha here was, they need a little rouzing, and awakening, and ſtirring up; like thoſe which are faſt a-ſleep; Martha, Martha. This the Apoſtle Jude preſſes to, Jude ep. 22.23. And of ſome have compaſſion, making a difference; and others ſave with fear, pulling them out of the fire, i. e. in great haſte.
And the ground hereof is this; becauſe the manner and carriage of the buſineſs has a very great influence and efficacy upon the ſucceſs of the thing it ſelf: Our counſel and admonition does ſo far forth prevail, or miſcarry, as we in the adminiſtration of it have a reſpect to the condition of the parties we deal withal. That wind which would but cheriſh ſome fruits, it would nip, and blaſt others: And thoſe expreſſions which would quite deject and diſcourage ſome kind of ſpirits; for others are no more but neceſſary, which they cannot well miſs, or be without. This ſhould therefore very much guide us, and ſway us in this particular.
But to come cloſer to the Text it ſelf; Martha, Martha, &c. Here are two things briefly obſervable and conſiderable of us: Firſt, his reprehenſion it ſelf; which he does here exhibit to her: He does here gently check her. And, Secondly, the ground and cauſe of it; thou art cumbred, &c.
Firſt; Here's the reprehenſion it ſelf; he checks and reproves Martha: and thus it may be amplified to us according to a various and different apprehenſion, and notion, in which we may here look upon her: and that eſpecially three-fold. Firſt, as ſhe was a good and godly woman. And, Secondly, as ſhe was a kind and friendly woman. Thirdly, as a woman beloved.
Firſt; She was good, and yet Chriſt reproves her, and checks her, where ſhe was now amiſs: Martha, &c. Though ſhe failed in this particular, yet ſhe was otherwiſe a godly woman, as well as her Siſter Mary; perhaps not inferior to her in that particular. But, though ſhe was godly, yet ſhe was not to be let alone in her miſcarriage. Whence we note; that even thoſe which are good, are to be reproved when they do that which is evil. Thus it was here in the Text; and thus alſo in other places: Peter, a good man, yet Chriſt reprov'd him when he did that which was faulty, and call'd him Satan; Matth. 16. verſe 23. Get thee behind me, Satan; for thou art an offence unto me; for thou ſavoureſt not the things that be of God, but the things that be of men. &c. And ſo Paul reprov'd him alſo, becauſe he was to be blamed, Gal. 2.4. And ſo David, a good man; but the Prophet Nathan came and told him his own, when he fell into ſin, &c. And ſo Sarah, a good woman, but ſhe was reproved, as we read, when ſhe had offended: and many ſuch like inſtances beſides: And good reaſon for it; For,
Firſt; The goodneſs of the perſon does not change the nature of the action: Sin is no better than ſin, whoſoever they be that commit it. Evil and corrupt acts, they caſt a blemiſh upon the perſon; but good and holy perſons, do not take off a tainture from theſe acts. There's a deep dye, and ſtain in ſin, which pollutes, and defiles, and mars all that comes near it, and which have any thing to do with it: and it is the ſame whereever it is found, though in the beſt and holieſt perſon that is, which does not change the nature of it.
Secondly; The goodneſs of the perſon ſometimes makes the action worſe. The better any man is, the worſe is ſin, when it comes, and proceeds from him: It's worſe, in regard of its appearance, as carrying a greater uglineſs and deformity in it; like a ſpot in a fair face. And it's worſe, in regard of its influence, as doing more hurt abroad, and miſchief to other men. Good men are the rather to be reprov'd, that others may not become the worſe for their ſakes.
Thirdly; Thoſe which are good, may be better; and this is a means ſo to make them; therefore the rather to be reproved in this regard. Wiſe and ſeaſonable reprehenſion is a means which God has ſanctified and appointed for this purpoſe; let us take it from the mouth of a good man himſelf; David, in Pſal. 141.5. Let the righteous ſmite me, and it ſhall be a kindneſs; and let him reprove me, and it ſhall be an excellent oil, which ſhall not break my head, &c.
Thus then it ſhews the weakneſs of thoſe which except againſt the juſt reprehenſions of ſuch as theſe, as now in theſe days we live in. We have many good people in the World, that is, which are ſo in the general, and which there is cauſe to hope well of; which yet abound with many ſtrange humors, and extravagancies, and alſo ſometimes even in order to Religion it ſelf, which they are given over to. What! ſhall theſe now be let alone, and have nothing at all ſaid to them, but to run on in ſuch kind of ways? Soft, not ſo, by no means: There is a juſt and due cenſure and reproof which belongs unto them. All that good people do, is not a piece of goodneſs in them, which accordingly they ought to ſuffer, that ſo corruption may not proceed in them, nor proceed from them. And it is a piece of love to do it as it ſhould be; Peter was more reproved than Judas, by Chriſt himſelf. Indeed, in the reproof of good perſons, there are ſome cautions which are ſit to be obſerved.
Firſt; That we be ſure to reprove them for that which is evil, and no other: we muſt take heed of cenſuring them for goodneſs: This Eli did to Hannah, 1 Sam. 1.14.
Secondly; we muſt do it with another kind of ſpirit, than thoſe which are commonly profane perſons; looking upon them as Brethren and Siſters in Chriſt.
Thirdly; So order the buſineſs, as neer as we can, that our reproof of good perſons may not reflect upon goodneſs it ſelf. And ſo much for that notion; Martha, conſider'd as a good woman.
Secondly; We may look upon her as a friendly woman. She was one that entertain'd Chriſt, took him into her houſe, made much of him, was very careful of him, and reſpectful towards him: yet, for all this, he checks her, and reproves her there, where ſhe was in fault. Whence we note, that the receiving of courteſies from any perſons, does not diſcharge us from our duty towards them; where, by our place and occaſions, we are call'd to the reproving of them. Chriſt here reproves Martha, though one that was thus friendly to him; as we ſee here ſhe was. Nay, moreover; (which is further to be noted,) he reproves her even in that particular, wherein ſhe was friendly to him. For her miſcarriage, (as we ſhall ſee more afterwards,) was her too much ſollicitouſneſs and diſtraction about the entertainment of Chriſt's perſon: She thought ſhe could never do enough for ſuch a worthy Gueſt as he was; wherein, though ſhe ſhewed her love; (which Chriſt alſo took notice of;) yet, becauſe ſhe ſhewed alſo her weakneſs, and that in an eminent manner; he thought fitting to warn and admoniſh her ſeaſonably of it. Thus, I ſay; The reſpects of friendſhip does not take off from the adminiſtring of reproof. Chriſt loved Martha, and Martha, ſhe loved Chriſt; and yet for all this, he rebukes her.
And the reaſon hereof is this; Becauſe the honour and glory of God, which is intereſted and concern'd in this buſineſs, ought more to prevail with us than any other thing beſides. It was that which was once laid to the charge of old Eli; that he honoured his Son above God: And wherein did that appear? Why, becauſe he refuſed to correct them, where they treſpaſt and offended againſt God. We ought not to ſtand there upon complements, where God's glory is any way concern'd, and laid to the ſtake. He being the beſt, and chiefeſt friend of all, we muſt do every thing ſo as may conſiſt with his friendſhip, and love.
This then it ſerves (for the uſe of it,) to meet briefly with two ſorts of perſons.
Firſt; with people, who think by their courteſies ſometimes to ſtop the Miniſters mouths, where they ſhew any teſtimony of reſpect, and kindneſs, and love; that there they ſhould not be reproved, but let alone to do what they liſt; like boys that have given their Maſters Noſegays, make account to ſcape the laſh, howſoever they carry themſelves. This is a very unequal, and unjuſt expectation in them, and contrary to the nature of that place which God has called his ſervants unto; which is, with wiſdom and gravity to reprove the beſt, and greateſt that are; and to warn them of what is ſinful in them. Engagements are no engagements in ſuch caſes as theſe are. We know how dangerous it has been ſometimes to be defective in this particular; and how ſeverely God has threaten'd to require mens blood at their hands, Ezek. 3.20. And be not diſmaid at their faces, leſt I confound thee before them, Jer. 1.17. And ſo, ver. 7. of the ſame Chapter; Thou ſhalt go to all that I ſhall ſend thee, and thou ſhalt ſpeak whatſoever I command thee. What an unreaſonable thing is it then in any to expect the contrary in any Miniſters, upon any terms of reſpect whatſoever?
Secondly; It meets alſo with ſome Miniſters: their puſillanimity and lowneſs of ſpirit in this regard, which are ſilent, and meal mouth'd, where at any time they receive courteſies, and will not reprove where things are amiſs. We ſhould hate and abhor ſuch a diſpoſition as this is; and all ſuch occaſions as may any way tempt us hereunto. We ſhould not ſuffer our ſelves to be bribed to the neglect of our duty; but, as Daniel ſaid once to Belſhazzar in another caſe, Dan. 15.17. Let thy gifts be to thy ſelf, and thy rewards to another; but for me, I'll do that which becomes me. It is a great fault in thoſe which flatter and ſooth up thoſe which are kind unto them.
This is not ſo to be underſtood, as to the cutting off of civility, and thankfulneſs: it is lawful, and fitting, to take notice of thoſe whom we receive courteſies from; (as no queſtion Chriſt did here of Martha,) but we muſt not take notice of it ſo, as may any way prove prejudicial either to their ſouls, or our own. This is neither that civility nor thankfulneſs which the word of God does require of us. And ſo much of the firſt thing; to wit, the check, or reprehenſion it ſelf; Chriſt does not forbear it.
The Second is the matter of reproof, or the thing which he reproves her for: Thou art careful, and troubled about many things. In which paſſage of Chriſt's to her, there are divers particulars coucht, as reprovable in this good woman.
Firſt; Here was a miſtake in her, and miſapprehenſion of Chriſt himſelf; She did not judge aright of him in this particular: She thought that he had minded her good chear, and had look'd for a great deal of complement, and tendance, and entertainment from her; when as, alas, that was not the thing. Chriſt came to her for another purpoſe than this was; He came indeed rather to feed her, than to be fed by her; to give her of his dainties, rather than to receive of hers. But from this affection and diſpoſition in her, we may gather thus much for our own obſervation: That we are all apt, by nature, to think we pleaſe Chriſt moſt, when we abound in outward ſervices and performances to him. Martha, becauſe ſhe ſtirr'd her ſelf in the entertainment of Chriſt in her houſe, therefore ſhe thinks ſhe has now quitted her ſelf, though ſhe neglect, and let paſs his Doctrine: Chriſt muſt needs now take notice of her. Thus we are ſubject to do in other matters; to reſt in external performances of ſacrifices, or alms, or hoſpitality, or ſuch things as theſe; and in the mean time to be careleſs of the inward life and power of Religion, and wherein our homage and obedience to God does moſt chiefly and principally conſiſt. Thus ye know it was with Saul, 1 Sam. 15.13. Bleſſed be thou of the Lord; I have performed the Commandment of the Lord. And why? becauſe he had kept the fatteſt of the cattel for ſacrifice, when he had neglected the main buſineſs of all, which was obedience in the deſtroying of Amalek. So the Phariſees, they were much in theſe outward matters, and hereby approved themſelves. They made clean the out-ſide of the Platter; they made broad their Phylacteries, and enlarged the borders of their garments, and built the Tombs of the Prophets, and garniſh'd the Sepulchers of the righteous: and then they thought they had done a great catch.
The ground of this in our nature, is briefly this: becauſe we think God like our ſelves; we are apt our ſelves to be taken with ſuch things as theſe are, and therefore we are ready to think that he is ſo too.
This ſhould teach us then to be better informed, from this check which Chriſt gives to Martha. It is true, that Chriſt approves of hoſpitality, and a due reſpect to be given to himſelf, in his Prophets and Miniſters; and has promiſed a great reward to him that gives them but a cup of cold water: but this is not the principal buſineſs, nor will ſerve the turn in the neglect of the other; which yet (through our weakneſs) we are very apt and ſubject to conceive and apprehend, to think that Chriſt is taken with ſuch outward reſpects as theſe.
Secondly; Another thing reprovable here in Martha, was, as a miſ-apprehenſion of Chriſt, ſo a miſplacing of her own affections: She look'd after that which was but trivial, and nothing to ſpeak of, the providing of her f…st, &c. and neglected the main chance of all which was the word of Chriſt. This is intimated in this expreſſion; Thou art careful, and troubled about many things; where that which expreſſes many things, is in the Greek foreign; that is, ordinary, and common, and vulgar things, foreign: So, if we pleaſe, we may render it, and very ſuitable to the ſcope of the place. And here we learn thus much; that it is a great fault in Chriſtians, and thoſe who are profeſſors of Religion, to have their minds and thoughts taken up about ſlight and trivial matters, Coloſſ. 3. verſe 2. Set your affection on things above, and not on things on the earth. And it is a character of evil perſons, that they are minding of earthly things, Phil. 3.29. And Matth. 13.22. He is condemned in the thorny ground, that the care of this World, and the deceitfulneſs of riches, choaked the word, that it became unfruitful. This minding of ſuch things, is very unfitting in theſe reſpects.
Firſt; In regard of the unſuitableneſs of theſe things to their minds; they are things below a Chriſtian's ſpirit. It is true, that ſo far forth as we are men, and conſiſt of ſleſh and blood, as others do; ſo far forth we have need of thoſe things which do tend to the ſuſtenance and preſervation of this our natural life; and ſo far forth they may alſo in good ſort, and in a degree, be tended by us: but take them ſimply in themſelves, and they are exceedingly inferior, and below a Chriſtian's ſpirit; there's no agreement or correſpondency betwixt them. Take an heart which is ſanctified by Grace, ſprinkled with the blood of Jeſus Chriſt, has the Spirit of God dwelling in it; and how far are theſe outward things inferior to it? as much, and a great deal more, than the ſports and paſtimes of children are to the thoughts of grown and grave men.
Secondly; Becauſe they have better, and other things to take their minds up. If Chriſtians had nothing elſe to think of, they might be perhaps excuſed for being ſo buſy and careful about theſe; becauſe the mind of man muſt have ſomewhat to exerciſe and employ it ſelf in: But now there are other matters of greater and higher conſequence, and of better concernment: There's God, and Chriſt, and Grace, and Glory, to be revealed: There's one thing which is neceſſary, which makes theſe many things, which are ſuperfluous, to be out of date. This was the fault here of Martha in the Text; that ſhe was ſo taken up in theſe trifles, when ſhe had the word of Chriſt to be exerciſed in. That's another thing which makes them unfitting.
Thirdly; Becauſe they little conduce to that end to which themſelves are appointed. Every wiſe man has his eye ſtill upon his end; and that ſcope which he propounds to himſelf, to have a care of that. Now, what are all theſe things to that, any further, than as ſo many encouragements to carry us chearfully through our way? Our main end, is a better life, and to be fitted and prepared for that. And therefore accordingly our thoughts and affections ſhould be pitcht on ſuch things as do moſt conduce hereunto: other matters are little to the purpoſe, and ſometimes do very much lead another way: Ye cannot ſerve two Maſters, God and Mammon both. He that will love the one, muſt forſake the other. And we ſee here again in the Text, that Martha, whiles ſhe looked after many things, ſhe was ſo much the more remiſs about one, and that which of all other could leaſt, and worſt be neglected. Thus we ſee upon what grounds it is blameable in Chriſtians, to be intent upon trivial things.
This therefore juſtly meets with the diſtemper of many Chriſtians in this particular, whoſe thoughts are too much taken up about the world, and the things thereof. It is true, that God does both allow and command us a moderate regard of theſe things, as we intimated before: but that theſe ſhould have our hearts and affections, this is that which he takes very ill from us, and it is juſtly taxable in us, when-ever it is ſo: that theſe poor and empty things ſhould poſſeſs us, and have the maſtery of us: that Martha, a godly woman, and one that profeſt Religion, that ſhe ſhould now be thus taken up, was very irregular. And ſo is it alſo for any other Chriſtians beſides, and a diſhonour upon Chriſtianity it ſelf; therefore it deſerved a chiding, and a very tart, and ſharp one too, as here it found from Chriſt; for there was more in theſe words than is expreſt: there's an Emphaſis in the very naming an recital of them; which Chriſt contents himſelf here withal, in his dealing with Martha. He does not give her any harſh language, and tell her ſhe is thus and thus; that ſhe is a worldling, or a muck-worm, or ſo; only names her ſin to her, which was enough to an ingenious ſpirit: Thou art careful, and troubled about many things. And this indeed ſhewed the greatneſs and heinouſneſs of the offence. That's a great miſcarriage indeed, which the naming of it is enough to reprove. And ſo was this here in the Text. And that's the Second; the miſplacing of her affections; about many things, &c.
The Third, and laſt thing which Chriſt ſeems here to tax in Martha, is her ſollicitude, and diſtraction of ſpirit, and exceſs in this buſineſs. Here were two faults involved in one, and ſo we'll take them together. Firſt, here was her exceſs and ſuperfluity, in the word many things, as it is a note of variety. And, Secondly, here was her perplexity and diſtraction, in the word troubled.
Firſt; Here was her exceſs and ſuperfluity, in the word many things, as a note of variety. Chriſt did not find fault with her hoſpitality, but ſhe was too curious, and ſuperfluous in it. From whence we may note thus much; That we may over-do there, where it would be a fault not to do at all: we may do more than we need to do, and we may do more than we ſhould do; where we ſhould ſin, except we did ſomewhat. Yea further, we are apt and prone hereunto: take notice of that. We are very ready and ſubject to over-ſhoot our ſelves in things lawful and neceſſary, and to go beyond our bounds in them; licitis perimus omnes: we are all undone by lawful things; as by apparel, by meats, and drinks, by traffick, and commerce: thoſe things which are indulged to us, and which we cannot well be without; yet we ſin oftentimes in the enjoyment and uſe of them.
The ground hereof, is Firſt of all; The general corruption of our nature, which taints the beſt things in us: To the pure, all things are pure; but to them which are defiled, is nothing pure, &c. ſays the Apoſtle, Tit. 1.15. Things are better or worſe to us, as we are commonly our ſelves. Now, we are all by nature corrupt, and ſtark nought: So far forth, are other things ſanctified to us; but ſo far forth as there are any reliques or remainders of corruption in us, as there are in the beſt that are; ſo far forth the beſt things that are, are corrupted to us.
Secondly; The nature of the things themſelves, as being leaſt of all feared, and ſuſpected. That's another ground of this alſo: where things are in their own nature lawful, we do very readily venture upon them, and are bold with them; whereas other things ſtick a little with us. No man ſurfeits of poiſon, but of good and wholſome food, and of that which is taken for granted to be no other than ſuch as is good. And ſo 'tis alſo here in theſe matters: We are ſatisfied in the matter; and hence we come to exceed in the meaſure.
This ſhould teach us to be ſo much the more watchful over our own hearts, and to this purpoſe to beg aſſistance of God for the guiding and directing of us: Take heed of our ſelves in things lawful; Satan is there vigilant over us, and we are apt ſoonest to be abuſed: let us not reſt upon the matter and nature of the things we are employed in; but obſerve, and take notice of our own hearts and affections in it; and (as I ſaid) deſire God himſelf to watch over us. We ſtand not by our own ſtrength, and are ſafe no further than a better hand keeps us than our own.
To ſpeak more particularly to the preſent Point and buſineſs in the Text; This work of Martha, in her feaſting and entertaining of Chriſt, it is conſiderable under a double notion; either as a part of her particular Calling, as it was a piece of good houſewifery in her, and looking to the affairs of her Family; or as a part of her general Calling, as it was a piece of hoſpitality in her, and kindneſs which ſhe ſhewed to Chriſt: And according to each of theſe, there is ſomewhat obſervable from them. From the Firſt, we learn thus much; That men and women may ſin and offend even in the purſuit of their lawful Calling: Thus did Martha here. This looking after houſhold affairs, it was a part of her Calling. The Apoſtle, in 1 Tim. 5.14. lays it down as a part of the duty which belongs to that Sex, foreign, to guide the houſe. This, in it ſelf conſider'd, was very lawful and commendable in her; yet in the managing and carriage of it, there was a great abuſe.
This offending in point of our Callings, may be explain'd divers …ays: Firſt, when men have ſiniſter aims and …as in the following of them: when men aim only at wealth, and increaſe of their eſtates, and not to do ſervice by their Callings, either …he Church, or Common-wealth; or when they improve their Callings to bad and unwarrantable purpoſes: Miniſters, when they preach falſe Doctrine; Souldiers, when they fight in bad cauſes; Magiſtrates, when they pervert righteous judgment, &c.
Secondly; When mens particular Callings prove hinderances and imediments to their general: when men are ſo intent upon theſe, that they are neglectful of thoſe. This is another miſcarriage likewiſe: this was the fault here in the Text; and ſo it is of many others beſides. Their Callings intrench upon the Sabbaths, and the Lord's day. Their Callings hinder them from duties of Religion and Chriſtianity, both publick and private. They cannot hear, nor pray, nor meditate, nor do any thing of a Christain. And what's the excuſe of all? They have ſo much buſineſs in their particular Callings. This is a very great abuſe and miſcarriage, and ſo to be accounted. That man which has not leiſure to be ſaved, he wants leiſure indeed. But of this we ſhall have occaſion to ſpeak more hereafter. This may ſuffice for the preſent; that that is a great offence in our Callings, when they make us neglect our ſouls.
Thirdly; when men undo their bodies, and prejudice their health by them. There are many ſo intent upon their Callings, as that they wholly neglect their health. This, if it be any way tolerable, it is in our Calling, of the Miniſtery; where yet alſo, there muſt be a regard.
And this now leads us to the Second thing, which is the laſt obſervable in this verſe; and that is, Martha's ſollicitude and diſtraction. This was that which Chriſt did chiefly and principally tax in her: which we may further conſider, in reference to the ſecond notion alſo of her employment, which we may take in with it, as a part of her general Calling in the entertainment of Chriſt. In a word, this is the ſumm; Martha's entertainment of Chriſt, and giving this reſpect to him: It was a very noble and honourable work and performance in her, and ſuch as undoubtedly proceeded from her ſpecial love and affection to him: but this was that which was blamable in her, that ſhe was too anxious and ſollicitous about it; which we have expreſt in three words. Firſt, ſhe was cumbred. Secondly, ſhe was careful. Thirdly, ſhe was troubled. All expreſſing her diſtraction, and all expreſſing her miſcarriage in this buſineſs. The Point we may take notice of, is this; That a Chriſtian ſhould have a free and quiet ſpirit and mind in thoſe buſineſſes which are undertaken by him, whatſoever they are; whether matters of his particular Calling, or general, he ſhould ſtill be careful to attend upon the Lord without diſtraction. Martha is here cenſured, becauſe ſhe was careful, and troubled. This is a temper ill-becoming a Chriſtian. It was the counſel of Chriſt to his Diſciples, that they ſhould not be too carking and caring: And Paul to the Philippians, Be careful for nothing, &c. Phil. 4.6.
Firſt; Distraction, it does no way further or promote: Which of you, by taking care, can add one cubit to his ſtature? Mat. 6.27. Moderate care, it furthereth ſo far forth, as means conducing to ſuch an end; but anxiouſneſs, it does not further at all; it carries no influence at all upon the producing of ſuch and ſuch effects.
Secondly; Diſtraction, it does very much hinder, and put back; both formally, and demeritoriouſly; foraſmuch as it weakens the mind, and makes it unfit for ſervice; and alſo moreover, procures ſome diſpleaſure from God himſelf. It is that which is diſpleaſing to God, when we ſo far diſtruſt his providence, as to be inordinately careful and ſollicitous about any thing we take in hand.
Thirdly; Distraction, it does contract a great deal of guilt with it. It is very ſinful in the nature of the thing, and therefore to be avoided. It's a very vicious, and inordinate affection, as that which caſts a diſparagement upon his promiſes and care over his people.
This ſhould teach us all we can, to labour and ſtrive againſt it. It is that which ill-becomes a wiſe and prudent man; and the Heathen Philoſophers had great victory over themſelves in this particular: but it ill-beſeems a Chriſtian more than any, in what-ever buſineſs he undertakes; and therefore ſhould wreſtle with it, &c.
For this purpoſe, it may be very pertinent to conſider both the Cauſes and Remedies of this diſtemper; and the one will very fitly and pertinently follow upon the other.
The Cauſes of it, are partly theſe: Firſt, ſometimes a dependence too much upon outward means. He which truſts to outward means, will be diſtracted; becauſe theſe, they oftentimes fail, and give a man the ſlip. There's nothing does more perplex, than fruſtration and diſappointment: and this he ſhall be ſure to meet with, who does rely upon the ſtay of the creature, and outward things.
Secondly; A limiting of God's providence to ſuch a particular way: This is another thing which cauſes diſtraction: When we conclude that ſuch and ſuch things muſt be brought about after this manner, and find it otherwiſe, this will distract. It is ſaid of the Iſraelites, that they limited the Holy One of Iſrael, Pſal. 78.41. This is the fault of many others beſides; which, in concluſion, does much perplex them.
Thridly; An over-prizing, and over-valuing ſuch a project and deſign. Our diſtractions are often-times according to our eſtimations; where we make too much of any thing; it will be ſure to trouble us, when it falls contrary to us: and we ſhall have ſo much the more trouble in diſappointment, as we promiſed our ſelves happineſs in the enjoyment.
Laſtly; A ſpecial cauſe of diſtraction, is a ſpecial ſickneſs which is upon the ſoul, in this regard: weak things are apt to be unquiet; and frowardneſs, it cauſes trouble. Now, this is that which all men by nature have abiding in them; a ſpirit of frowardneſs and diſcontent more or leſs; except it be thoſe whoſe Grace does qualify it, and ſubdue it in them.
And thus much for the cauſes of diſtraction, whereupon it is founded. Now, the remedies againſt diſtraction, are likewiſe theſe: Firſt, a commending of our ſelves and our ways to God by prayer; Phil. 4.6. Be careful for nothing; but in every thing by prayer and ſupplication, let your requeſts be made known to God. So, 1 Pet. 5.7. Casting all your care upon him, for he careth for you. Cares, which are divided, are leſſened; as we ſee in friends one to another. And ſo is it betwixt God and Believers; they make themſelves ſo much the leſs, as they caſt the more trouble upon him.
Secondly; A conſideration of our Call to ſuch and ſuch buſineſſes and ways which we fall into. It is a great quieting in buſineſs, when we ſhall conſider it is that which God himſelf calls unto; for then we are moſt likely to meet with his aſſiſtance in it.
Thirdly; A meditation on the promiſes which God has made in ſuch and ſuch conditions. There's no ſuch cure of care, as Faith: and this, it is founded upon the promiſe. God has given us many comfortable intimations to encourage and hold up our ſpirits, and to keep us from fainting.
And thus much of the Third thing here reprovable, viz. Martha's diſtraction.
And ſo I have done with the Firſt particular conſiderable in the Second General of the Text; and that is, Chriſt's Reprehenſion of Martha: Martha, Martha, Thou are careful, and troubled about many things, The next, is his inſtruction of her; But one thing is needful: But, &c.