One Hundred Select Sermons, New Testament · Sermon 7
SERMON VII.
LUKE. 10.42.
But one thing is neceſſary, or needful.
It is a very hard and difficult matter for us to do that which we ſhould do: And yet withal, together with it, not to do more than we ſhould. Such is the corruption cleaving to our natures, as that the best performances that may be, are very eaſily defiled in us. And we have cauſe to be check'd and reprov'd at leaſt for the circumſtances of thoſe actions; for which we are ready to think that we deſerve the greateſt applauſe. There could not be a more commendable buſineſs, conſider'd in its own nature, than the courteous entertainment of Chriſt: which Martha, a gracious woman, and one that was a friend of Chriſt, did upon occaſion (with her Sister Mary) vouchſafe unto him: But yet ſhe ſo handles the matter, by her over-doing, and ſollicitude about it, as that ſhe receives a rebuke from him. And he thinks it no incivility to be at once both a Gueſt, and a Reprover: Martha, Martha; Thou art careful, and troubled about many things; in the verſe before the Text.
But as thoſe Reproofs are commonly beſt, that have inſtruction going along with them; (The reproofs of inſtruction are the way of life, Prov. 6.23.) So it is that which we may here obſerve to be practiſed by our Bleſsed Saviour, in his carriage to this holy woman. He does ſo tell her of her infirmity, as that withal, he admoniſhes her of her duty; and puts her in mind of that which was chiefly to be minded by her; which he does here ſuggeſt unto her: But one thing is needful, &c.
THis Text which we have here before us, in one diſtinct and entire Propoſition, which will need no diviſion of it, but is to be handled alone by it ſelf. It is in it ſelf a compleat Doctrine; and accordingly ſhall we now at this time, with God's Aſſiſtance, take notice of it. Which that we may do it ſo much the better, it is requiſite that we ſhould firſt of all explain it, and diſcover the proper ſenſe and meaning of it. This depends upon one word; and that is one thing. What are we to underſtand by this? Some would have it to be one diſh, as reſtraining Martha's exceſs in her entertainment of Chriſt at her Table, and reducing her to ſome kind of moderation in that particular; unum ferculum eſt neceſſarium. But this, though it hath ſome Philoſophy, and ſpeciouſneſs with it, yet ſeems not to be altogether ſo probable, nor that which is ſo much intended, as may appear by that which follows afterwards in the ſame verſe: therefore I take it rather to be underſtood in a ſpiritual ſenſe. This one thing which our Saviour here means, is Religion, and the fear of God; with all the appendices and appurtenances of it: To glorify God, in the working out of our own Salvation. This is the one thing which is neceſſary.
And here there are two things further to be explain'd. Firſt, how this is ſaid to be one thing? And, Secondly, how this, alone, is ſaid to be neceſſary, as if none were ſo but this?
Firſt; How it is ſaid to be but one? For if we ſpeak of ſpiritual matters, we know that there are divers and ſundry things of this nature, and they have their varieties in them. There are the Graces of God, and there are the Ordinances of God; there's the Spirit of God, and there's the Kingdom of God. Theſe, they are not one, but many, in the kinds, and in the operations of them.
To this we anſwer; That theſe all, they come to one, and tend to one purpoſe in concluſion. The Spirit of God in the uſe of the Ordinances, working Grace in our hearts, does thereby bring us to Glory, and make us partakers of his heavenly Kingdom. And ſo they are all, upon the point, one and the ſame; and accordingly, have the name of one thing put here upon them. As the ſeveral links of a chain, make up but one chain; even ſo is it here in this particular.
But, Secondly; How is this, alone, ſaid to be needful? We know that there are many other things that we have need of, beſides this: We know that we have need of food, and rayment, and employment, and things conducing to theſe; as our Saviour tells his Diſciples in another place: Your heavenly Father knoweth that ye have need of all theſe things; as it is in Matth. 6.32. How then do we confine it to Religion, as if nothing were needful but only that?
To this again we anſwer; That our Saviour here intends his ſpeech of an abſolute neceſſity: other things are neceſſary in their place, as conducing to ſuch and ſuch ends; but nothing is ſimply indiſpenſibly neceſſary but this: It is the only, that is, the chiefly needful.
the words being thus explain'd, we come now to the truth it ſelf, which is exhibited to us in them: and that's this; That the main and principal buſineſs which it concerns every one to look after whiles they live here in the world, is to endeavour God's Glory in the ſalvation of their own ſouls. Or, (if ye will) more briefly thus: That Religion is the one thing which is needful. This is abundantly confirm'd unto us out of divers other places of Scripture. Thus, Eccl. 12.13. Let us hear the concluſion of the whole matter; Fear God, and keep his Commandments; for this is the whole duty of man. It is Col Adham, as the words run in the Text; the whole duty, and the whole dignity, and the whole happineſs of any man whatſoever. So, Matth. 6.33. Seek ye firſt the Kingdom of God, and his righteouſneſs; and all other things ſhall be added unto you. And, Joh. 6.27. Labour not for the meat that periſheth, but for the meat endureth to everlaſting life, &c. In Prov. 4.7. Wiſdom is the principal thing, therefore get wiſdom; and with all thy getting, get underſtanding. By Wiſdom there, he means Grace, and the knowledg of the Holy, as it is call'd, Prov. 30.3. Iſa. 55.1, 2. Ho every one that thirſteth, come unto the waters. &c. Wherefore do ye ſpend your money for that which is not bread; and your labour for that which ſatisfieth not? Hearken unto me, and eat ye that which is good. It is the voice and invitation of Chriſt, calling men to look after their ſouls, and the means which tends to the ſalvation of them. This, it may be further amplified, and confirmed, from theſe following Illuſtrations.
Firſt; This is that which is moſt noble and excellent in its own nature, that is mainly and principally to be regarded, and look'd after by us; which, of all other things, is moſt noble, and excellent, conſider'd in it ſelf. Now, this is the preſent buſineſs in hand, whereof we now ſpeak. There's no ſuch ſweet and bleſſed condition, as the ſtate of God's children; who are indued with Grace in this life, and who are perfected with Glory in another. It is that which does indeed excel all the comforts and contentments of this World, they are nothing in compariſon with it. There's an emptineſs, and a defectiveneſs in them, and ſuch as will be unable to ſatiſfy at another day: whereas this, it makes a man fully and compleatly happy: And on the other ſide, without this, a man is for ever wretched and miſerable. That is certainly and undoubtedly the main thing to be minded; without which, a man can leaſt ſubſiſt. Now, this is this one thing in the Text. It can be leaſt ſpared of all other things beſides: Honours, and profits, and pleaſures, and ſuch things as theſe, men (in ſome ſenſe) may be able to ſpare them, and they may do well enough without them. But Grace, it is ſuch a thing as we cannot ſpare, and to purpoſe be without it; ſo eſſential is it to true happineſs.
Secondly; It is of the greateſt influence, and extent, and uſefulneſs to us; it is that which we have occaſion for in the whole courſe and compaſs of our lives, and we cannot properly do any thing without it. Grace, it is a general and univerſal qualification; it fits a man for every ſtate and condition which he is ſubject unto; for want, and for abundance; for proſperity, and for adverſity; for life, and for death: It manages all Callings, and all Providences, and all Affairs whatſoever they be: And a man cannot carry himſelf in them ſo decently, and as becomes him, that wants it. That man that neglects his ſoul, there's nothing elſe which can be well minded by him.
Thirdly; It is of the greateſt continuance and duration. All that men look after in the world, it laſts no longer than the world it ſelf; when that is but once at an end, there's an end of all thoſe things which are purſued in it: But now, this one thing which is here ſpoken of, it laſts to eternity. And ſo the Scripture expreſſes it ſelf about it; an enduring ſubſtance; an inheritance that fades not away; a well of water ſpringing up unto everlaſting life, and ſuch phraſes as theſe. Hence it is ſaid alſo in the cloſe of the verſe, that this good part which Mary had choſen, it ſhould never be taken away from her. It is eternal, both in regard of the enjoyment, and in regard of the conſequent; in regard of the thing it ſelf, and of the fruit and reward of it; which abides, and continues for ever. Grace, it will ſtand us in ſtead as long as we have any being, which nothing elſe will do beſides.
Fourthly, and laſtly; This is alſo the main purpoſe for which every man was ſent into the world; therefore it is mainly to be regarded, and looked after by him. Every wiſe man looks after his end, and that ſcope whereunto he is ordain'd, to be moſt of all fitted for that. Now, what's the end of our coming into the world? it's all, and only for this one thing. We came not into the world only to be in the world, to eat, and to drink, and to ſleep, and to take our pleaſure; to live a natural, or a ſecular life, and there's an end: But we come into this world, as an opportunity to prepare for a better. We come into the world to be uſeful, and profitable in it; to employ our talents, and to improve our mercies, and to ſerve our generations; to do all that poſſibly we can for the Glory of God, and the good of others, and the advancement of Religion: to get a ſtock of Grace and Holineſs; to work out our own Salvation; to lay up in ſtore to our ſelves a good foundation againſt the time to come, laying hold on eternal life. As our Bleſſed Saviour ſays of himſelf; To this end was I born, and for this cauſe came I into the world, that I ſhould bear witneſs to the truth, Joh. 18.37. Even ſo may every one ſay beſides: For this end was I born, and for this cauſe came I into the world, that I ſhould live according to the truth.
The conſideration of this Point may be thus far uſeful to us: Firſt, to teach us where eſpecially to ſpend our chiefeſt thoughts, and endeavours: And that is, upon this one thing, which is ſo needful, and neceſſary for us, as we have heard it is. We ſee here where to begin, and faſten our ſtudies: Firſt, to take care of neceſſaries, before we take care of ſuperfluities. It's mens practice in other matters, and it ſhould be more eſpecially ſo here in this. We count him to be a mad-man, in reference to the world, who looks after flowers, and pictures, and muſick, and ſuch things as theſe; and in the mean time, ſuffers himſelf to ſtarve, and want bread. Even ſuch a kind of mad-man is he, who ſpends all his thoughts and time upon theſe outward things here below; and, in the mean time, neglects Heaven, and the ſalvation of his own ſoul. Such a mad-man was he in the Goſpel, Luke 12.20. who laid up much goods for many years, but never thought what would become of this: and therefore God calls him fool for it, as he very well might; and tells him his following doom; Thou fool, this night thy ſoul ſhall be taken away from thee; and then whoſe ſhall theſe things be which thou hast provided? Certainly, if there be but one thing neceſſary, it is the greateſt folly and madneſs that can be, to neglect that, of all other; and ſuch as we ſhould eſpecially take heed that we be not guilty of it.
And yet, if we look abroad into the world, how many ſhall we find to be guilty in this particular? and how few careful of the contrary? It is a ſad and woful thing, to conſider what a general Atheiſm abounds almoſt in every place; men live as if they had no ſouls to ſave; or, as if there were no ſuch thing as ſalvation belonging unto them. Religion is the leaſt of their care, or thoſe things which may any way tend to the promoting of it. Inſtead of being the one thing neceſſary, it is with them the one thing ſuperfluous; and they think there's the leaſt need of it, of any thing elſe in the World: therefore it is, that they ſo much ſlight it, and contemn it, and ſcoff at it, and at thoſe which do any thing mind it, or regard it, and look after it; which themſelves neglect to do. That time which men ſhould ſpend upon their ſouls, they ſpend upon their luſts, and upon their vanities, and ſuch things as tend to their utter ruine, and eternal deſtruction. So far are they from minding thoſe things which are of better, and higher concernment.
Well; There's a time a coming, when things will appear in another kind of view than now they do; when this one thing needful will appear to be needful indeed. And our Saviour will juſtify, and make good this his ſentence and declaration about it, when Grace ſhall be eſteemed above all the world beſides; and thoſe accounted the wiſeſt perſons, who have got the greateſt ſtock of it aforehand, and have treaſured it up unto themſelves: and therefore we ſhould accordingly be perſwaded to think, and judg of it.
As there's a truth in the Doctrine it ſelf; that this one thing is needful; ſo we ſhould, for our part, be convinced of the neceſſity of it in our own minds, that from thence we may be drawn to purſue it, and follow after it. The reaſon why moſt men do no more regard theſe things than indeed they do, is, becauſe they do not think them to be ſo needful as indeed they are. They think there's no ſuch great matter in them, as Miniſters and Preachers would perſwade: Who hath believed our report? Now therefore this is that which in the firſt place we ſhould work our ſelves unto; an apprehenſion of the neceſſity of Religion.
The way hereunto, is firſt of all; to get a ſpiritual ſavour, and reliſh, and appetite in us; what makes men to think meat to be needful, but becauſe their ſtomachs call for it from them, and their mouths crave it at their hands; as Solomon ſpeaks. And ſo, what is that which makes men to think Grace to be neceſſary? It is, becauſe they have gracious diſpoſitions in them, which accordingly we muſt labour for. This will make us, with the Prophet David, to think the word of God to be to us, as our neceſſary and appointed food. He that has a principle of ſpiritual life in him, he can no more be without the Ordinances and means of ſpiritual nouriſhment, than he that has natural life in him, can be without bread, and natural food: The one will be as needful as the other, with ſuch perſons as are proportionably affected and diſpoſed unto them; there being the ſame ground, and reaſon for either: and ſo likewiſe, (which is pertinent hereunto,) look upon things in their order, and connexion, and ſubordination, and in reference to their particular ends. See how Grace and Glory are linked and tied together, and ſubordinate, and ſubſervient to each other: how a man muſt have another kind of life, when this life is gone: and ſo we ſhall ſee how this one thing is needful, and ſhall be perſwaded the more to ſeek after it.
Secondly; Labour to be convinced of the vanity and inſufficiency of the creature: This will make us to think one thing neceſſary; that is, Religion, and nothing elſe. For, it may be, we think it neceſſary; but other things as neceſſary as that; and this divides our cares about it. Nay, but nothing to ſpeak of, is needful and neceſſary but this; as will appear from the vanity of the creature. All theſe things here below, they periſh in their uſing. The world paſſeth away, and both the luſt, and the faſhions of it: as we have it from the teſtimony of two Apoſtles together in Scripture. The creature (in ſome conditions eſpecially) can do us no good at all, at leaſt, which is able to ſatisfy us, and give us content. It cannot pacify a diſquiet conſcience, it cannot heal a broken heart, or a wounded ſpirit; it cannot ſettle a mind troubled and perplext with the ſight of ſin. This nothing can do but the Blood of Chriſt ſprinkled upon the conſcience; and the teſtimony of God's love in them applyed by his Spirit; which, in part, makes up this one thing here in the Text.
Thirdly; Get our hearts freed from thoſe luſts and corruptions which are in them, and are apt to prevail over them; that's another way to make us to mind this one thing neceſſary. What was that which made Martha here in this Scripture to neglect the word of Chriſt? why, it was becauſe ſhe was a little too much addicted to the world, and her ſecular affairs. And ſo, what was that which made the young rich man in the Goſpel to deſpiſe, upon the point, even eternal life it ſelf? It was becauſe he had great poſſeſſions; or rather, becauſe he had an heart too greatly ſet upon them, and too deeply affected with them. And therefore our Saviour accordingly makes that improvement of it; How hardly ſhall they that have riches, enter into the Kingdom of God? It is eaſier for a Camel to go thorough the eye of a needle, &c. Luke 18.24, 25. A covetous heart will never prize this one thing, nor care for attaining unto it. And ſo for any other luſt beſides, where it is in the tyranny and prevalency of it, it ſcorns happineſs, and ſalvation it ſelf.
Therefore (I ſay) take heed of luſts, and remember to look at the main chance. We ſhould let no day paſs over our heads, wherein we do not do ſomewhat to bring us nearer to Heaven, and tending to our eternal welfare. We have many ſhifts and pretences ſometimes to excuſe our ſelves, and now and then are ready to plead a neceſſity for it; to keep us from the Word, and the Ordinances, and ſuch means as theſe are: and Satan joyning with our deceitful hearts, does many times cozen and delude us. But we ſhould conſider if there be any neceſſity like to this which we have here before us, of the ſaving of our ſouls. And that's the first Ʋſe of this Point, ſeeing one thing is needful. Therefore we ſee here where to place and ſpend our chiefeſt thoughts and endeavours.
Secondly; Seeing one thing is needful; we ſhould therefore not only mind this one thing it ſelf, but alſo mind every thing elſe in reference to that one. We ſhould make all our projects, and actions, and undertakings, ſubordinate and ſubſervient hereunto: what-ever we do, we ſhould examine what connexion it hath with this: how it furthers our Salvation? how it advances the Glory of God? how it promotes our ſpiritual welfare? We may reduce it, and apply it to divers and ſundry particulars; wherein we may make uſe of this rule.
Firſt; In matter of Doctrine, and Opinion: look at the one thing needful here. There are many frivolous and unneceſſary diſputes which the World ſometimes is troubled withal; which take up mens heads, and minds, and divert them from better things: Now, here this counſel, and advertiſement, is very ſeaſonable; to remember the one thing neceſſary. We muſt here diſtinguiſh betwixt Wit, and Grace; betwixt Fancy, and Faith; betwixt empty Notions and Speculations, and ſolid and ſubſtantial Truths. Theſe Doctrines are worth the ſtudying, and ſtriving, and contending for; which will make a man wiſe to Savlation, and build one up in the fear of God; which will better us in our inward man, and which tends to the leading of a godly, and an holy life: and according hereunto, are we to make proof, and trial of them. We may know whether they be from God, or no, by this diſcovery: Whatſoever comes from him, it carries to him. Thoſe opinions which are good for nothing, but only to ſhew the wit and parts of thoſe that vent them; to ſet Chriſtians at difference, and variance one with another; or, at the beſt, to fill their heads with fancies, and ſubtilties, and conceits: Thoſe opinions which are compliances with the principles of a carnal heart, which ſet up Reaſon in the room of Faith, and Nature in the room of Grace, and Works in the room of Chriſt; ſuch as theſe, they may be very well ſuſpected, and ſo conſequently are to be rejected by us. But thoſe are the prime Points indeed, which have a contrary efficacy with them; to the changing of the ſoul, to the diſcovery of a man's corrupt nature, to the drawing of a man home to Christ, and ſo thereby to bring him to Heaven. And ſuch as theſe ſhould be chiefly ſtudied and purſued by us: and ſo the Scripture it ſelf to this purpoſe gives us direction. Thus, 2 Tim. 2.14, 16. Charge them before the Lord, that they ſtrive not about words to no profit, but to the ſubverting of the hearers. And again, Shun profane and vain bablings, for they will increaſe unto more ungodlineſs. Tit. 3.9. Avoid fooliſh queſtions, and genealogies, &c. for they are unprofitable, and vain.
This is that which many people in the World are often times failing in, as not walking by this rule here before us, in this particular. They never conſider the influence or extent of thoſe things which they hold, as to the making of a man better, or worſe; but indifferently ruſh upon them without any heed or regard at all. Nay, there are many which make choice of ſuch Points as may moſt feed corruption in them, as they do ſometimes alſo of other occaſions. There are many that bring their opinions to their luſts, and make their judgments to be ſubſervient to their affections. Thoſe Points which will beſt conſiſt with the following of ſuch and ſuch courſes, thoſe are the Points which are moſt embraced, and admired by them. Thoſe that are for looſe lives, they are commonly for looſe opinions; which may nouriſh, and cheriſh, and maintain thoſe lives in them: they begin not firſt of all in the head, but rather in the heart; as a faulty and corrupt ſtomach ſends up noyſome vapours into the brain. For which reaſon, hereſies are, by the Apoſtle, called works of the fleſh; becauſe the fleſh, and corrupt affections, has a great ſtroke and predominancy in them, for the managing of them: Now, by a regard to this one thing neceſſary, there will be a ſhunning and avoiding of theſe things.
Secondly; In the duties and exerciſes of Religion, look ſtill at the one thing which is needful; and that according to the particular nature and quality of them. There are many religious performances, which have that which is meerly acceſſory to them. And we are to ſeparate and diſtinguiſh the circumſtances from that which is ſubſtantial, and to have our eyes chiefly to the latter, as that which is moſt neceſſary: not to reſt our ſelves in the ſhell of duty, but to look after the pith, and kernel; nor to perform it plauſibly, ſo much as to perform it profitably, and to enjoy communion with God himſelf, by his Spirit, in the performance of it: In Prayer, to pray in the Holy Ghoſt: In Hearing, to receive the word with meekneſs: In Faſting, to afflict the ſoul: In Communicating, to feed upon Chriſt; and ſo of the reſt. Still, in every exerciſe of Religion, and Chriſtian performance; not to have only the form of Godlineſs, but to look after the power, as that wherein the Kingdom of God does eſpecially conſiſt.
Thirdly; In our Employments, and the works of our ordinary Callings; let us have an eye alſo ſtill to this: Conſider what that is which is principally required of us. There's a double end, and uſe of theſe things; the one is, as they are means of ſupportment, and outward ſubſiſtence in the world, and ſo ſerve to make up a livelihood: And the other is, as in the exerciſe of them, men become profitable to the publick good, whether in Church, or State. Now, this later is that which is chiefly and principally to be regarded; though the other alſo, in its place, not to be neglected.
Laſtly; In all the ſeveral paſſages, and contrivances, and occaſions in the whole courſe of our lives, let us ſtill have a regard to that which is of greateſt concernment. There is ſomewhat which is more needful, and there is ſomewhat which is leſs needful in all: now, we ſhould here divide the one from the other. As for example here; the inſtance in the Text, in hoſpitality, and entertainment of friends: What's the one thing needful? why, it is the continuance, and increaſe of love; it is the ſweet and comfortable enjoyment of one anothers ſociety, and an improving of the Communion of Saints. And, what's the Acceſſory, and Adventitious? why, this is, to be careful about many things; great proviſions, and great expences, and great entertainments. Now, ſe which of theſe is to be preferred by the rule here before us.
Again, further; Take it in mens dwellings, and the contrivances of their habitations; the ſhould ſtill look at that which is most needful; not only as to corporal, or ſecular accommodations; but as to ſpiritual. It is that which is not always done by abundance of perſons; men commonly look at the goodneſs of the Air, at the convenience of the Soil, at the pleaſantneſs of the Scituation; what it for Trade, what it is for Health, what it is for Pleaſure; and it may not be amiſs in them to do ſo. But is there nothing elſe to be regarded by them, but only theſe? or, are theſe the chief, and the principal? What are the means for Heaven? and Salvation? and Spiritual Improvements? What Miniſtery? what Company? what Neighbourhood? what opportunities for Goodneſs? Alas! theſe are things which many people never take care of, or trouble themſelves withal; and they commonly ſpeed accordingly. As we may ſee a ſad inſtance of it even in righteous Lot, a good man, but overſeen in this particular; and accordingly he ſmarted for it. He made choice of Sodom to dwell in, becauſe of the ſweetneſs, and pleaſantneſs of the ſcituation; but never conſidered the condition of the Inhabitants, and the perſons which he ſhould live withal, And what was the iſſue of it in concluſion? why, namely this; that he was vexed with the filthy converſation of the wicked: For that righteous man dwelling among them, in ſeeing, and hearing, vexed his righteous ſoul from day to day with their unlawful deeds; as the Apoſtle Peter records it of him, in 2 Pet. 2.7, 8. The comfortableneſs of his habitation, was drowned, and loſt, and ſwallowed up in the uncomfortableneſs of his ſociety: there being nothing more irkſome, or grievous to thoſe that are good, than to be faſtened to thoſe that are evil.
So again likewiſe; For Marriage, and the altering of mens conditions in the world: What's the one thing needful? why, it is a ſuitableneſs, and agreeableneſs to each other, as much as can be endeavoured: a meet help, as God Himſelf provided for Adam; and eſpecially in the beſt things of all; which is, to bring one another to Heaven: ſuch as may continue, and keep up the Church both in themſelves, and in a godly poſterity, through the care which ſhall be taken by them to that purpoſe. But, alas! theſe are things which the world little looks after, but rather other matters of far inferior conſideration. But we ſee here what's our Saviour's ſuggeſtion, which ſhould be alſo our direction, and that in all the paſſages of our lives, To mind eſpecially that one thing which is needful. And that's the Second Ʋſe and Application which we may make of this Doctrine.
The Third is this; That ſeing but one thing is needful, we ſhould therefore take heed of all needleſs and frivolous diſtractions in our ſelves. Seeing God has been pleaſed to draw our happineſs into ſo cloſe, and narrow a compaſs, let us therefore from hence, learn not to make our ſelves more work than we need. This was the fault here of Martha in the Text, as we may ſee in the foregoing verſe of it; that whereas there as but one thing needful, yet ſhe was careful, and troubled about many things. And ſo it is likewiſe ſometimes the weakneſs of many other Chriſtians beſides. There are abundance of things which they needleſly trouble themſelves with, and, in the mean time, neglect this one; which ſhould chiefly take up their thoughts, and be moſt of all purſued by them. Needleſs cares, and needleſs fears, and needleſs enquiries; theſe they multiply now and then to themſelves; whiles, in the mean time, there is one behind, which ſlips them, and is forgotten by them.
Now, we ſhould be ſhy, as much as may be, of all ſuch diverſions as theſe are. The ſoul of a man is a choice and precious creature; and it is pitty that it ſhould be wearied, and tired out with unneceſſary thoughts, which ſhould therefore with all carefulneſs be avoided by it: and that upon the account, and conſideration of this Point here before us: which ſerves to ſhew, and convince us of the uncertainty of ſuch a courſe as that is. And that's the Third Application.
Fourthly; We learn from hence how to judg both of others, and likewiſe of our ſelves. If there be but one thing which is needful, then let us ſee what we are, according to the abiding, and the abounding of this one thing in us. We commonly reckon of our ſelves from other qualifications and endowments: No, but let us do it rather by this. It is not what we have of ſuperfluities, but rather what we have of neceſſaries. As it is in matters and affairs of the world, we count not him a rich man, that has a great many of Counters, and Pebble-ſtones by him, ſuch things as no-body regards, but treads under foot: No, but we count him a rich man, that has a great deal of Gold, and Silver, and Jewels, and Plate, and the like. And ſo it is here in this particular, as to the whole compaſs of happineſs; He is not ſo happy a man that does abound with outward accommodations, as he that does abound with the excellencies of Grace, and the adorning of the inward man. All Perfections beſides, without theſe, are very imperfect; and ſuch as being truly conſider'd, are of no account at all.
Wealth; what is that? if a man be not rich in Faith, and rich in good Works, and rich towards God? What is it to have an inheritance here, except a man have an inheritance hereafter, which is reſerved, and laid up for him in a better place? except a man be an heir of Heaven, and a co-heir of Chriſt? This is that wealth which is needful.
And, Learning; what's that? if a man be not wiſe to Salvation, and indued with knowledg from above, and acquainted with the myſteries of Religion, and skill'd in the depths of Satan, and exerciſed in his own heart? This is the neceſſary knowledg.
Beauty; what's that? where there is not an inward meekneſs, and a Soul with the Image of Chriſt ſtamp'd and imprinted upon it? Alas! all is but vain, and deceitful; like the graſs, and like the flower that fades, amp;c.
And, Strength; what a weak thing is that in a man who is a ſlave to his luſts, and has not power over his own corruptions, and the natural inclinations of his heart? How is he become weak? even as weak as water it ſelf.
So, for Honour, and Favour, and Intereſt, and the Countenance and Reſpect of Great perſons; what are all theſe without the love of God in Chriſt, and his good will aſſured unto the Soul? And ſo I might go on in the reſt.
Let us therefore, I ſay, from hence, take a ſcantling both of our ſelves, and other men: Let us ſo far eſteem of any perſons, as they have more in them of thoſe things which are needful: and ſo far again think meanly of them, as they are deſtitute, and deprived of theſe; though never ſo much qualified and adorned in other regards. As Mary was from hence preferred before her Siſter Martha.
Laſtly; Seeing one thing is needful; we have here alſo a very good account of God's dealings and proceedings with his people here in the world, as a ſpecial ground and argument of ſatisfaction, and contentation unto them. Seeing he provides this one thing for them, they hav no cauſe to murmur againſt him, as to ſome outward and worldly deprecations. God's children, though they may want other things, yet they ſhall be ſure not to want that which is most needful and neceſſary for them. He will be ſure to give them Heaven, and Happineſs, and Salvation, and Eternal Life. Fear not, little Flock; it is your Father's good pleaſure to give you the Kingdom, Luke 12.32. He will give you the Kingdom, what-ever elſe he takes from you. And ſo, Pſal. 84.12. The Lord is a Sun and a Shield; the Lord will give Grace and Glory; no good thing will he with-hold from them that walk uprightly. There is nothing which is ſimply good; nor there is nothing which is abſolutely good; nor there is nothing which is god for their ſouls, and neceſſary for their ſalvation, which he will detain from them: which, I ſay, may be a very great argument of ſatisfaction unto them. It is not neceſſary to have Honours, and Riches, and Pleaſures, and Greatneſs in the World; but it is neceſſary to have Grace, and Holineſs, and Peace, and Eternal Life: It is neceſſary to be ſaved, and this it ſhall not be denied: The one thing neceſſary.
Again, further; This may alſo ſatisfy us in all the hard and ſevere courſes which God ſeems ſometimes to take with his children, when he lays his corrections upon them here in this life, as a means to work out their corruptions, and to prepare them for an heavenly condition: that all this is needful, and neceſſary, and ſuch as cannot be well omitted. Phyſick, it is as needful as Health, which is procured by it. Becauſe ſalvation is needful, therefore is affliction alſo ſometimes needful, as a means tending to this Salvation. And ſo the Scripture it ſelf repreſents it: 1 Pet. 1.6. Wherein ye greatly rejoyce, though now for a ſeaſon (if need be) ye are in heavineſs, through manifold temptations. There's need ſometimes we ſhould be in heavineſs; and we are never ſo, but when there is need. Therefore this ſhould make us patient, and conſtant, and well-ſatisfied with it; and to harbour and entertain good thoughts and apprehenſions of God in this particular: Who, what-ever he does to his children, ſtill looks to the main buſineſs, and that which is of moſt concernment to them. Look, as in all our carriages and behaviours, God expects and requires of us to look at the one thing needful for our ſelves: ſo likewiſe, in all his carriages and dealings with us, he takes care himſelf to look at the one thing needful for us. And ſo much for that Point; That Religion, (or, if ye will, conſequently Salvation) it is the one thing which is needful.
One thing more, and ſo to conclude for this time. And that may be drawn from the occaſion, and the connexion of theſe words in the Context.
Our Bleſſed Saviour had blamed Martha for her too much carefulneſs and ſollicitude about other matters; Thou art careful, and troubled about many things. And ſee here now how he endeavours, and goes about to cure her of this diſemper: and that is, by putting her upon that which was of more concernment to her. From whence we may obſerve thus much: That the way to be freed from ſuperfluous cares, is to divert, and ſo turn to neceſſary. The looking after ſalvation, will take men off from diſtraction about the world, and the things that belong thereunto. This we gather from the courſe which was taken by our Saviour with Martha, in her preſent condition; who ſuggeſts this unto her, as that which was moſt ſeaſonable for her.
This it does upon a twofold account: Firſt, as it is another thing; and ſo it does it by way of Interruption. Secondly, as it is a greater thing; and ſo it does it by way of Abſorption.
Firſt, I ſay; As it is another thing; and ſo it does it by way of Interruption. Diverſions, they break the force of any thing, and check it in its full purſuit. And ſo it is here; when people are eager in their following of the world, and have ſpiritual things propounded unto them; this their earneſtneſs is ſo far interrupted, and ſo conſequently reſtrained in them. As inordinate bleeding in one part, is cured by opening of a vein in another, and the violence of it is ſtopt by revulſion; even ſo is it here.
Secondly; As it is a greater thing; and ſo it does it by way of Abſorption, and ſwallowing up; the greater devours the leſs. As when a man's in care about his life, he forgets ſome ſmall and petty matter that troubled him; even ſo it is here. When men are made ſenſible of the concernments of their Souls, and their future Salvation; other matters do not ſo cloſely ſtick by them, as otherwiſe they would.
This, it Firſt of all ſerves to give us account of ſo much Inordinacy as there is in the World, in this particular; why there is ſo much, for the moſt part, of ſuperfluous care: it is, becauſe there is ſo little, for the moſt part, of neceſſary. Therefore we are commonly troubled about many things; becauſe this one thing is ſo neglected by us.
Secondly; We ſee here what courſe is to be taken by our ſelves in ſuch caſes as theſe; even that which is here taken by Chriſt with Martha in the Text; even to help the one by the other, that we may moderate our thoughts about the World, to apply them to Heaven.
We ſhould ſtill have this ſentence in our remembrance; That one thing is needful: and we ſhould accordingly be affected with it, and wrought upon by it; and it ſhould have influence (as I have already ſhewed) upon our whole converſation.
Firſt; By way of Specification: Seeing there is one thing needful, therefore be ſure to mind that; and, at the leaſt, not to neglect it. Seing it is needful, it may not be ſlighted, or deſpiſed by us.
Secondly; By way of Order: Seeing it is the one thing needful, therefore take care of that firſt: mind Religion a-fore any thing elſe: Seek ye firſt the Kingdom of God, and his righteouſneſs, &c.
Thirdly; By way of Meaſure, and Degree: Seeing it is the one thing needful, therefore give it the greateſt care and endeavour that may be: neceſſaries are to be preferred, in our purſuit, above ſuperfluities.
And to make it full, and compleat; let us take it alſo in its full latitude and extent. Religion, it is the one thing needful; and it is needful for all perſons, and all ages, and all conditions.
It's needful for people in their youth to look after their ſouls then, and to begin with God betimes; that ſo they may ſweeten their life to them for ever afterwards, whiles they abide in the World: that they may avoid the ſnares, and temptations, and dangers which that age is expoſed unto.
And it is nedful for people in their old age, that ſo they may end their days in peace, and exchange this life for a better. It is not needful only then, and never before, as ſome young ones do ſometimes imagine; but it is needful then in a ſpecial manner.
And ſo for all ſtates and conditions of life: for Magiſtrates, for Miniſters, for States-men, for private Perſons; what-ever they need beſides, to qualify them for the places in which they are; This one thing (to be ſure) it is moſt needful, and neceſsary for them, and they cannot be without it.
And ſo I have handled this Point, both in the Doctrinal Part, and in the Applicatory. But one thing is needful. So much may ſerve for this time.