One Hundred Select Sermons, New Testament · Sermon 8
SERMON VIII.
LUKE 10.42.
And Mary hath choſen that good part, which ſhall not be taken away from her.
Our Bleſſed Lord and Saviour was fruitful where-ever he came: He went about doing good, and took all occaſions that might be for the profiting and benefiting of thoſe perſons whom he converſt withal; eſpecially as to their inward man, and the good of their ſouls. What-ever houſe he came into, it was still the better for him; and he brought Salvation with him, to thoſe who were the aimers at it; at leaſt, in regard of the means and opportunities which he afforded unto it. And this we may obſerve him to have done, in the carriage of this preſent Scripture here before us. Whiles he came into the houſe of Martha, with her Siſter Mary, and was entertained by them; He was not only their Gueſt, but their Inſtructer; and ſo entertains them, which entertained him.
Martha, the Elder Siſter, and who had the chief care of the Family; out of a good affection which ſhe bore to Chriſt, (as the ground and foundation of it) thought ſhe could never enough expreſs her reſpect unto him; and therefore was very active and ſollicitous in providing for him. But yet, as the beſt actions are ſometimes, through humane weakneſs and infirmity, ſubject to be corrupted; ſhe was here guilty of a double miſcarriage; the one, of over-toyling her ſelf in that which was leſs material: and the other, of over-blaming her Sister for that which was more tolerable, and, upon the point, commendable in her. Now, our Saviour accordingly applies himſelf to each of theſe diſtempers in her, in this verſe which I have now read unto you. As to the former, which was her own ſollicitude about that which was of leſs conſequence; He tells her, that one thing is needful; and thereby informs her of her duty. And as for the other, which was the cenſuring of her ſiſter for that which was of greater importance; He tells us, that ſhe had choſen the better part, &c. And ſo commends her Siſters prudence, and diſcretion.
The former of theſe we have ſpoken to already the laſt day, out of the former branch of the verſe; But one thing is needful. Now, the latter is that which we are to ſpeak to, with God's aſſiſtance: And Mary hath choſen that good part, which ſhall not be taken away from her.
THis Second Branch of the verſe, is our Saviour's juſtification of Mary, the Siſter of Martha, in reſpect of that which ſhe was charged withal by her, as to the neglect of what belong'd unto her, in her attendance upon Chriſt. Martha would have had Mary to have been rebuked, and chidden, becauſe ſhe did not help her: And Chriſt here rather excuſes her, and defends her, and takes her part: Mary hath choſen, &c.
Before we come to ſpeak of the words particularly, and diſtinctly by themſelves; there are ſome Points which are to be obſerved in general, and by way of preamble, as ariſing out of them. As, Firſt of all, from the occaſion: there's this; That there is ſometimes a ſtrife and emulation even betwixt good and gracious perſons themſelves; and theſe alſo now and then even in the neareſt and chiefeſt relations. Thus it was here in this place: Martha, who was otherwiſe a good woman, ſhe here a little emulates, and cenſures her Siſter Mary, who was godly, and religious alſo. There are ſad inſtances of it both in Scripture, and in common experience, if we look abroad in the world. We know what emulations there were betwixt Joſeph's Brethren, and him; betwixt David's Brethren, and him: What a ſharp contention there was, for the time, betwixt Paul and Barnabas, in Acts 15.39, &c. And the Diſciples of Chriſt himſelf, he had much a-do to keep them quiet, and in order, as being ready ſtill to quarrel, and to fall out one with another upon every occaſion.
This proceeds Firſt, from corrupt nature, which is ſtill remaining, in part, in them; and ſhews it ſelf, where it is not more carefully reſtrain'd. Nature corrupt, it overthrows nature created, and hath little regard unto it. According to nature created, and the bonds and obligations of it; ſo Brethren and Siſters, they ſhould be at great agreement one with another, and none more than they. But ſin, that has perverted this order; inſomuch as it is ſometimes the quite contrary: Fratrum quo que gratia rara eſt. There are none who are further in affection, than thoſe ſometimes who are the neareſt in relation: And the contentions of Brethren, are like the bars of a Caſtle, Prov. 18.19.
And then, Secondly; From the malice of Satan, who watches all opportunities that may be, to divide thoſe that are good one from another, that ſo thereby he may make them leſs uſeful and ſerviceable one to another; and alſo may bring the greater prejudice and diſparagement upon goodneſs it ſelf.
Therefore this may teach us not to wonder, when we obſerve it ſometimes to be ſo, as we ſhall do in the world; for it is that (the more the ſhame) which has ſtill been ſo, more or leſs, from the beginning. Not only an enmity betwixt the ſeed of the woman, and the ſeed of the ſerpent; but alſo an emulation even in the ſeed of the woman, betwixt themſelves. And it is that which is to be bewailed, when it is ſo; as a fruit of the fleſh. The ſpirit that is in us, lusts to envy; but God giveth more Grace; as the Apoſtle James tells us, Jam. 4.5, 6. Though it be common, yet it is not to be allowed of; but rather ſo much the more to be condemned, and reſiſted, and ſtriven againſt: It concerns Chriſtians therefore to be more wary and watchful over themſelves in this particular, and jealous of their own hearts: for it is a very great and ſad evil, and ſuch as for which Martha was here juſtly (though tacitly) rebuked by Chriſt himſelf. And that's one thing here obſervable, from the occaſion.
Secondly; We may obſerve ſomewhat here alſo from the carriage and practice of Chriſt; who here takes the part of Mary, who was cenſured and accuſed by her Siſter. Perhaps there might be ſomewhat that Mary was to blame in; it is very likely ſhe was not altogether excuſable, there might be a ſault in her, that we will not deny: but ſuppoſe there were, yet it was not ſo much as Martha made of it, nor ſuch as Chriſt would here take notice of, being ſhe was good and right for the main; leſt, by this means, he ſhould have diſcouraged her in Religion, and have check'd that good which was in her. That which we learn from it, is to take heed of diſheartening, and of diſcouraging Grace in any perſons, whereſoever we obſerve it; but rather to uſe all means for the confirming of it all that we can.
This was the property ſtill of our Bleſſed Saviour, upon all occaſions: He would not break the bruiſed reed, nor quench the ſmoking flax; as it is noted of him. But where, at any time, he ſaw Grace in ſincerity, he was willing to paſs by ſome weakneſſes and infirmities in circumſtantial matters; and commend, and encourage that good which he ſaw, and obſerved. He takes no notice of all that which her Siſter Martha had aggravated againſt her; but ſays, that Mary hath choſen that good part, &c. Thus ſhould we learn to do likewiſe in the like caſes; take notice of that which is good, rather than of that which is evil; where there is good mixt with the evil, as Chriſt himſelf here did.
Thirdly; Obſerve here further in general; the different temper of theſe two Siſters, in oppoſition one to the other: Martha, ſhe chiefly minded, and looked after her houſhold affairs: But Mary, ſhe ſate at Chriſt's feet, and heard his word. Martha, ſhe was buſy in the entertainment of the Perſon of Chriſt; but Mary, ſhe was intent upon the entertainment of the Doctrine of Chriſt. Martha, ſhe was diligent in her particular Calling; but Mary, ſhe was zealous in her general: So that whiles the one was the better Houſewife, yet the other was the better Chriſtian; at leaſt, did more expreſs her Chriſtianity at this time, and upon this preſent occaſion. So that we ſee how hard and rare it is to excel in two things at once, and to be eminent in a variety of Perfections. Thoſe that are noted for the one, they are commonly more or leſs deficient and failing in the other. Thoſe that are much in the world, they are, for the moſt part, more remiſs in Religion. And again; thoſe that are much in Religion, they are not always ſo mindful of the world.
This is ſo far to be obſerv'd, and taken notice of by us, as to make us the more careful of our ſelves, as there is occaſion for it; namely, to give every work and buſineſs that portion of care which is due and proper unto it. It's eaſy for us to run into extremes, and therefore we had need to be more watchful and induſtrious to keep the mean: To give Religion what is due to that; and again, to give our particular Callings what is due to them likewiſe: For there's a miſcarriage which may be on either hand, and ſo often-times is. Some, they are ſo intent upon the outward exerciſes and performances of Religion, as that occaſionally from thence, they neglect their particular employments. They ſit at the feet of Chriſt, and hear his word; but they neglect the care of their Families, and their houſhold-affairs. This is a weakneſs in them, and ſuch as is to be avoided by them. One duty does not croſs another; whiles we are commanded to hear the word, we are commanded alſo to follow our Callings, in the ſeaſon of them: And theſe two, they may very well hold, and conſiſt together. Again, there are others which are ſo intent upon their Callings, as that they have no leiſure to look after their Souls, nor Religion, and the worſhip of God; have no time to attend upon the Ordinances, and the means of Grace which are afforded unto them. This is a great miſcarriage on the other ſide, and the greateſt of all; and therefore chiefly to be ſhunned by us, as of the ſaddeſt conſequence with it. And thus much of theſe Points, which do ariſe out of the Text in general.
Now, to come to the handling of the words more particularly and diſtinctly by themſelves; wherein there are two General Parts conſiderable of us: Firſt; The Judgment of Chriſt, which he paſt upon Mary's choice; Mary hath choſen that good part. Secondly; The Illuſtration, or Amplification of this choice in her; which ſhall not be taken away from her.
Firſt; Here's his Judgment it ſelf; which is in a way of praiſe, and commendation; Mary hath choſen that good part. Chriſt commends Mary for her choice: where there are divers things obſervable of us. We'll take them as they offer themſelves to us to be handled by us.
Firſt; We learn from hence thus much: That it is the commendation of a Chriſtian, to make choice of ſuch ways as are beſt, and moſt approvable to Chriſt. If there be any way better than other in the courſe and tenour of his life, to be ſure to pitch and faſten upon that. This was here the commendation of Mary; ſhe made a good choice for her ſelf, in that which was to be done by her; which our Saviour commends in her. So it was alſo the commendation of Joſhua, cap. 24. ver. 15. Chooſe you this day whom ye will ſerve; but as for me, and my houſe, we will ſerve the Lord. And ſo Moſes to the Iſraelites; See, I have ſet before you this day life and good, death and evil, Deut. 30.15. And he wiſhes them to make choice of the beſt. This is alſo commendable in every one elſe beſides; and that upon theſe following grounds.
Firſt; It is an argument of a good and ſound judgment: it is an argument of perſons well grounded and principled in Religion, and that know what belongs unto it. Thus, Pſal. 111.10. The fear of the Lord is the beginning of Wiſdom. A good underſtanding have all they that do his Commandments: His praiſe endureth for ever. Men would uſually, and for the moſt part, be counted wiſe men, and have the name for good underſtandings: now, we ſee here how they may do ſo, and indeed attain hereunto; which is, by walking in ſuch ways as are good, and which tend to everlaſting life and ſalvation. This is the great wiſdom of all, and moſt to be looked after. Who is wiſe, and he ſhall underſtand theſe things? Prudent, and he ſhall know them? Hoſ. 14.9. Men commonly think it a part of wiſdom in them, to chooſe ſuch ways as are beſt for the world: but that's wiſdom in good earneſt, to chooſe ſuch ways as are beſt for Heaven, and as may ſerve to bring a man thither.
Secondly; It is an argument alſo of a gracious and ſavoury ſpirit. Men chooſe commonly according to their affections, and there's much of their ſpirit in thoſe things which they faſten upon: we may ſee what's within them, and what principles they are acted by, according to that which they make choice of. A ſpiritual heart is moſt affected with ſpiritual objects, and places its greateſt delight and contentment in ſuch things as theſe.
Thirdly; It is an argument of ſome courage, and ſelf-denial, and reſolution of mind. For the better part, it is not commonly without oppoſition, and reſiſtance in the world; there will ſtill be ſome or other that will malign it, and ſet themſelves againſt it. There's hardly any man that can make choice of goodneſs, but he ſhall be ſure to have enemies enough for it. They that hate me, (ſays David) are many in number; becauſe I do the thing that good is, Pſal. 38.20. Now therefore, to make choice of it in ſuch circumſtances, it argues ſome kind of boldneſs, and ſpirit, and courageouſneſs in it.
Laſtly; It is alſo an argument of an elect and choſen Veſſel. It is a ſign that God has choſen us, when we chooſe him, and ſuch ways as theſe, which are good and pleaſing to him. For, there where God elects, he qualifies: where he makes choice of any perſon, he does withal confer a diſpoſition ſuitable and agreeable to ſuch a choice.
This is that therefore which we ſhould labour and endeavour after, and be ſtill careful of, to put it in practice. In every thing whereunto we apply our ſelves, ſtill to chooſe that which is beſt; to cloſe with the beſt perſons, to cleave to the beſt cauſes; to take up the beſt opinions, to take the beſt courſes and ways that poſſibly we can; that by ſo doing, we may approve our ſelves the better to Chriſt. It is the diſpoſition of many people in the world, that if there be any way worſe than other, they'l be ſure to make choice of that, and to make it their own. Now, what a fondneſs and madneſs is this? we ſee in other matters for the world, how careful men are (what they are able) to make the beſt choice that may be; and there's nothing good enough for them; ſo exact and curious are they. And how much rather ſhould they then chooſe the beſt in ſpiritual matters.
The way hereunto, is firſt of all; To beg direction of God himſelf for the guiding of us. Alas! we are but fools of our ſelves, without his Spirit to teach us; and therefore we muſt have recourſe to him. Thus the Prophet David, for himſelf; Pſal. 143.8, 9. Cauſe me to hear thy loving-kindneſs in the morning; for in thee do I truſt. Cauſe me to know the way wherein I ſhould walk, for I lift up my ſoul unto thee. And again; Teach me to do thy will, for thou art my God: Thy Spirit is good, lead me into the land of uprightneſs. Thus the Apoſtle Paul prays for the Epheſians; that God would give them the ſpirit of revelation, cap. 1. ver. 17. And for the Philippians; That they might abound in all judgment, cap. 1. ver. 9. And for the Coloſſians; That they might be fill'd with the knowledg of his will, in all wiſdom, and ſpiritual understanding.
Secondly; We muſt alſo ſeriouſly weigh, and compare one thing with another: Good election, it proceeds from good deliberation. Eccleſ. 7.27. Behold, this have I found, (ſaith the Preacher) counting one by one, to find out the account: or, as ſome expound, and read the words; weighing one thing after another, to find out the reaſon. If we would chooſe thoſe things that are beſt, we muſt not take them in their ſimple propoſition, or have a ſlight and ſuperficial view of them; but examine them, and dive into them, and conſider them in all their circumſtances.
Thirdly; Take in the advice and experience of well-grounded and experienced Chriſtians, to help us. We ſee how men do in other matters, where they have no skill, or very little, in ſuch and ſuch Commodities themſelves, they will take with them thoſe that have, to chooſe for them: and ſo ſhould they learn to do here. It is a good rule in doubtful matters, to adviſe with the generation of God's children; which, in all likelihood, ſhould know what is beſt, and be able beſt to gueſs at it: Quilibet in Arte ſua credendus est.
Laſtly; To labour to be acquainted with the power of Religion our ſelves: Thoſe things men beſt chooſe, which they are beſt verſt in: A Trades man in his own Commodities and Myſteries; and ſo likewiſe a Chriſtian. And this is the firſt obſervation; That it is the commendation of a Chriſtian, to make choice of ſuch ways as are beſt, and moſt approvable to Chriſt; as Mary here did.
The Second is this; That we are then good to purpoſe, when we are good upon right Principles; namely, of judgment, and conſideration in us: when it may be ſaid of us, as it was here ſaid of Mary; that we have choſen the better part. Religion, it is a matter of election; it is not a buſineſs of chance, but a buſineſs of choice. There are many perſons ſometimes in the world, who do not ſo much chooſe Religion, as rather Religion chooſes them; and they ſtumble upon it before they are aware: But this ſhould not be ſufficient for us, neither ſhould we content our ſelves with it; but labour rather to ſet our ſelves to it upon due grounds and motives upon us. Thus David, concerning himſelf, Pſal. 119.30. I have choſen the way of truth; thy Judgments have I laid before me: I have ſtuck unto thy Teſtimonies, &c.
Beloved, It is true indeed; it is a great advantage to have gracious opportunities of goodneſs afforded unto us; and we are to acknowledg God's Providence in them, and to bleſs him for them: good counſel, good example, good education, good company, and the like. But yet we are not to reſt our ſelves in theſe, but to have ſomewhat further to act us. We are not to be carried only by others principles, but by principles of our own: not only to take the better part, but to chooſe the better part: that is, to take it, out of a liking of it, and out of an affection to it: at leaſt, to do ſo at laſt, and before we have done.
Indeed, I do not deny, but thoſe helps which I mention'd before, may be ſometimes the firſt occaſions of goodneſs to us. As many being godly and religiouſly educated, they do thereby firſt come acquainted with Religion. But then afterwards, if they be that which they ſhould be, they have a proper love of that inherent in themſelves; and ſo they may be ſaid to chooſe it, as they do upon choice adhere unto it, though at firſt propounded by others unto them. As the Samaritans, that believed at firſt upon the report of the woman of Samaria; afterwards they did ſo upon their own account and conſideration. J…. 4.42. They ſaid unto the woman, now we believe; not becauſe of thy ſaying, but becauſe we have heard him our ſelves, and know that this is indeed the Chriſt, the Saviour of the world.
Therefore we ſhould endeavour to bring our ſelves to ſuch a ſtate and condition as this is, in point of Religion; which (for our encouragement) will from hence be ſo much the more rooted and ſetled in us, and we conſtant to it. Take men that are religious, but upon extrinſecal conſiderations, of cuſtom, or example, or credit, or education, and the like; and their Religion, it laſts no longer with them, than ſuch motives and arguments continue: But thoſe that are religious upon choice, it is ſure to laſt, and to abide with them for ever; and they are not eaſily removed, or taken off from it, but do perſiſt in it.
And further; They have alſo more delight and contentment in it. That which is forced, it is commonly burdenſome, and men undertake it with a great deal of reluctancy, and are not themſelves in it. But that which comes from them upon their own chooſing, it is ſo much a great deal more pleaſing, and acceptable to them. Now, when we ſay of Religion, that we muſt chooſe it; we do not hereby advance the power of nature, as if we could do it of our ſelves, without the Grace of God aſſiſting us; for that we cannot do. It is God that gives us Grace at firſt, to make choice of the beſt ways; and then we being ſanctified by his Grace, are enabled to walk anſwerably to that Grace which he has given us, and to make choice of ſuch means as may ſerve to nouriſh that Grace in us: as Mary did here in the Text.
But, how may we know that we are Chriſtians, and religious upon choice? namely, by our affections to it, by our delight in it, by our eſteem of it, by our reſolutions for it, and the like. If we have truly choſen Religion, we ſhall always defend, and maintain it, and own it even where others decline it, and are oppoſite againſt it. And that's the Second thing here obſervable: That Religion, it is a matter of election.
Thirdly; Another thing here obſervable in Mary, was her ſolitarineſs in the proſecution of Religion, and the exerciſes of it; that ſhe heard Chriſt's word alone, even when her Siſter, for the time, did avoid it, and withdrew her ſelf from it. Though Martha was otherwiſe employed, yet Mary ſate at the feet of Chriſt, and attended upon his diſcourſe. Whence we may obſerve, that thoſe who are truly good, and religious in good earneſt, they will be ſo, though none be ſo but themſelves. They are quicken'd by good examples; but they are not hindered, and taken off by evil: others careleſneſs ſhall not abate their forwardneſs. Thus Joſhua, in the place before cited; Chooſe you what you will do, &c. But I, and my houſe, &c.
The ground hereof, is, that which we had before in the Point above-mentioned; becauſe they a… religious out of choice, and upon intrinſecal motives. Thoſe that are religious only upon example, their Religion goes no further than thoſe examples: but thoſe that are truly religious, it is otherwiſe with them. And ſo it was here with Mary in this Scripture; her Religion, it was not only dependant upon the example of her Siſter, and therefore ſhe would do that which was her duty, even in the failing of ſuch an example.
Now, accordingly, ſhould all other Chriſtians labour to be like minded and affected: we ſhould not ſo much conſider what others do, as what lies upon us to do our ſelves; where we are convinced of our duty, there to practice it, even where others neglect it.
In the laſt place; We may here take notice of the Object it ſelf here propounded; That good part, foreign; Mary, ſhe had made choice of that. Now, what was that? namely, an attendance upon Chriſt's Miniſtery, and receiving of his heavenly Doctrine; and thereby profiting and bettering of her inward man: This was the good part that Mary here choſe; being all one, in effect, with that which in the beginning of the verſe is call'd unum neceſſarinm, the one thing which is needful. Now, this; whiles it is called that good part, it ſeems to carry a ſpecial emphaſis in it, by way of preheminence: and we are to take it not only abſolutely, but comparatively: not only abſolutely, as good in it ſelf; but comparatively, as better than any other. And ſo it is preferr'd before that which her Siſter Martha had now choſen at this time.
I ſay, which ſhe had choſen at this time: For, there's no queſtion but Martha alſo had choſen this good part for the main, only at preſent was ſomewhat forgetful of it. So that the ſcope of our Saviour in this place, is not ſo much to compare the perſons, as to compare the actions of theſe two Siſters together at this preſent time. And his meaning was no more but this; That Mary, in ſitting at Chriſt's feet, and hearing of Chriſt's word and diſcourſe, had done a more honourable ſervice to him, and had employ'd her ſelf to better purpoſe than Martha; who, neglecting this performance, was taken up in the entertaining of his perſon. And ſo there is this in it; That it is better to thrive in Religion, and to advance in our ſpiritual eſtate, than to improve in any outward excellency, or ability, and perfection whatſoever. Though other things may be good in their kind, yet this is the beſt and chiefeſt of all.
The reaſon of it is that which we have ſpoken to, and handled already, out of the beginning of the verſe; becauſe it is the one thing needful. And it is better to improve in neceſſaries, than it is to abound in ſuperfluities. Therefore this teaches us what eſpecially to apply, and bend our minds unto; Covet earneſtly the beſt gifts; but yet ſhew I unto you a more excellent way. There are other commendable qualifications, and ſuch as in their time and place are to be regarded by us: but Religion is to be the main object of our care, which it is to be ſpent and employ'd about. We ſee here in the Text before us, how that attending upon the means of Salvation, it is preferred before the feasting and entertaining of Chriſt himſelf. And indeed it is far before it. It is more to take Chriſt into our hearts, than to take Chriſt into our houſes. As it was more for the Virgin Mary to be the Daughter of Chriſt, than to be the Mother: and to conceive him in her ſoul by Faith, than to conceive him in her womb by Nature.
And that which is here ſaid of Chriſt, and the entertaining of him in his perſon; it may be apply'd alſo to the Servants of Chriſt, and the entertaining of him in his Miniſters. That people may not from henceforth content themſelves with a reſpect which they ſhew to their Perſons, but to joyn with it a reſpect to their Doctrine. Though there be other expreſſions of civility which are ſometimes ſhewn to the Miniſters of Chriſt, by thoſe who have an affection for them, to be owned and acknowledged by them; yet that indeed is the higheſt of all, when there's a thriving and profiting by their Miniſtery, and a regard to the Truths and Doctrines delivered by them. This is not only to entertain them; but, in a ſort, to be entertained by them.
Again further, from the ſcope of the Text; To take notice of ſomewhat from that. We ſee here the duty of Chriſtians, as to the moderating and allaying of their cenſures one of another. Seeing Religion is the better part, therefore thoſe are not to be ſlighted, and contemn'd, and cenſur'd, who are eminent and forward in Religion, though it may be they may be ſomewhat wanting and defective in other matters. This was the fault here of Martha in the Text; ſhe thought meanly and contemptibly of her Siſter, who did not help her in the preſent entertainment, though ſhe was otherwiſe better employ'd. And ſo it is the weakneſs and perverſneſs of many more beſides: where they have any outward excellency in themſelves, of wit, or parts, or skill, which ſome others want; they are apt from hence to ſcorn and deſpiſe thoſe perſons who are deprived of them, though they have more eminent Graces in them. Now, ſuch as theſe are here to be reſtrained, and taken off from ſuch kind of cenſures either in word or thought, from this hint of Chriſt, which he ſo ſeaſonably exhibited to Martha; Mary hath choſen the better part. Chriſt will one day juſtify ſuch as theſe againſt all reproaches. He will own them, and ſtand for them, and take their part, as they have done his. And therefore let them take heed how they deſpiſe one of theſe little ones: Foraſmuch as he that deſpiſeth them, he deſpiſeth him. And ſo now I have done with the Firſt General Part of the Text; which is the teſtimony or judgment of Chriſt which he paſſes upon Mary, as to her choice; That ſhe had choſen that good part.
The Second is the Amplification, or Illuſtration of this choice in her, in theſe words, Which ſhall not be taken away from her. This is ſpoken in oppoſition to that which Martha did ſo much purſue; which was the ſumptuous entertainment of Chriſt's Perſon, and the ſhewing of her skill and houſewifery in that particular: All this, it would be gone at laſt, and come to an end: yea, Chriſt himſelf, in regard of his perſon, and corporal preſence, was to be removed, and taken away too; ſhe was not to have him always with her. But this of Mary's ſhould not be loſt, but be ſtill continued, and perpetuated to her. From whence we may note thus much; That what-ever we loſe beſides, we ſhall not loſe our improvements in Religion, and the care which we have beſtowed upon that. This better part, it ſhall not be taken away from us, as is here expreſt. And it is ſo much the better for this circumſtance, which is conſiderable in it. For the better opening of this Point unto you, I ſhall briefly do two things: Firſt, ſhew you what, in Religion, may be loſt, and taken away from us. And, Secondly, what may not. For ſomewhat is conſiderable in both.
Firſt; For what may be loſt: And we may take it in theſe particulars. Firſt, the outward means of Salvation; they may be ſometimes loſt, and taken away. The Miniſtery and Ordinances themſelves; there's a poſſibility of being deprived of theſe. God threatens a famine of his word, Amos 8.11, 12. The Goſpel, it is an ambulatory Goſpel, which walks from place to place. And the Church of Chriſt, it is a Candleſtick, which is eaſily removed. God has not tied it either to Nations, or Perſons: Preachers may be taken away, and Preaching may be taken away, and Chriſt himſelf may be taken away in them both; which ſhould make thoſe that enjoy them, the more carefully and diligently to improve them. Wantonneſs, and unthankfulneſs, and unfruitfulneſs, it many times forfeits the Goſpel, and provokes him to beſtow it upon thoſe that will be better under it.
Secondly; Liberty of outward profeſſion, and expreſſion of the ſeveral Graces of the Spirit, that may be reſtrained alſo. Chriſtians may not always have that freedom to profeſs that which they embrace, not to declare that which they believe. Thus Amos 5.13. The prudent ſhall keep ſilence in that time; for it is an evil time. And chap. 6.10. Hold thy tongue; for we may not make mention of the name of the Lord. This may happen to the beſt Chriſtians in the world, according to the times and places which they may be caſt upon in it: That thus far the better part may be taken away from them.
Thirdly; The ſenſe and feeling of Grace in us, that may alſo be taken away, and removed from us: we may loſe that. The people of God, they may have Grace always, in that vigour and activity at one time which they have at another: but ſometimes it may be higher, ſometimes it may be lower with them. Sometimes they may be ready to ſay, I can do all things through Christ that ſtrengthens me, with the Apoſtle Paul. Sometimes again they may be al-amort, and have little ſtrength or livelineſs in them. And thus we ſee, what in Religion, may be loſt, and taken away, and removed.
Now further, Secondly; (which is more proper to the Text) We may here conſider what it is, which cannot. Now, ſure it holds good of Religion, that it cannot be taken away, as is here expreſt in this particular caſe of Mary.
Firſt; In regard of its root and principle: This ſhall not be taken away. Thus Job intimates of himſelf, when he was deprived almoſt of every thing elſe; yet, that the root of the matter was found in him, in Job 19.28. And Iſa. 6.10. A godly man is compared to an Oak, whoſe ſubſtance is in him, when he casts his leaves. The leaves may fall off from the tree, when-as the ſap ſtill abides at the root. So again, 1 Joh. 3.9. The ſeed of God is ſaid to remain in the regenerate. And Joh. 4.14. Grace is ſaid to be like a well of water, which is continually ſpringing up in us to everlaſting life. Where-ever God once implants and works theſe gracious diſpoſitions in us, they are laſting, and continuing to us. They are a ſecond nature, which is not eaſily extirpated, or rooted out: but though it may ſeem to be expell'd, yet it will return, and come back again. So Grace, in the greateſt decayings, it has ſtill a root at the bottom. And there's life at the heart, when all the reſt of the body is as 'twere dead. That's the firſt thing here conſiderable: It ſhall not be loſt, or taken away, in regard of its root and principle.
The Second is, in regard of its operations and effects which it works in the heart. The better part ſhall not be taken away thus; it ſtill leaves ſomewhat behind it, which is ſure to ſtick faſt. Thoſe who are converſant in holy duties, and well employ'd in the exerciſes of Religion, they ſtill get ſomewhat or other which hereupon cleaves unto them: either more knowledg, or more favour, or more affection, or more comfort, or ſomewhat. There's a better tincture and impreſſion upon them than was before, and ſo it continues. Other things as the vanities of the world, they paſs with the very acting of them; and they leave nothing at all upon the heart, but that which i… naught, like themſelves; when they are over, there's an end of them. But it is not ſo now in the hearing of the word, and in ſitting at the feet of Chriſt with Mary here in the Text. This, in regard of the influence and efficacy which it leaves behind it, it abides, and remains ſtill. When the Ordinances ceaſe, yet the effects of them ſtill continue: And when the Bible it ſelf is loſt, yet the benefit which comes by reading of it, ſhall not be loſt, nor taken away with it; it holds, in regard of its effects.
Thirdly; In regard of its reward and recompence both here in this life, and in another world: it ſhall not be taken away ſo neither. There's no man that ſhall loſe any thing by his diligence and conſtancy in Religion, but ſhall be ſure to have it abundantly ſupplied, and made up unto him: He ſhall be ſure not to loſe his reward. Godlineſs, it hath the promiſe of this life, and of that which is to come; as the Apoſtle tells us, 1 Tim. 4.8. It has the promiſe, and it has alſo the performance, of what is promiſed together with it.
Firſt; Even here in this life: There's a reward of Piety here; eſpecially within the compaſs of it ſelf; in the peace of a good conſcience, and that quietneſs and tranquillity of ſpirit which is conſequent upon it. Duty conſcientiouſly performed, is thus far a reward to it ſelf, and carries the fruits and effects in its own boſome. In the keeping of thy Commandments, is great reward, Pſal. 19.12.
And then, Secondly; For the life to come, there it ſhall be ſure to be rewarded to purpoſe, even where at preſent it ſeems to be neglected. This better part does not appear to be the better part yet, at leaſt to ſome kind of eyes and apprehenſions: nay, it rather ſeems to be the contrary. To be loſt, and taken away, in regard of any good that comes by it: oh! but there's a time a coming, when it ſhall appear, and be made good abundantly. God is not unrighteous, to forget your work and labour of love, Heb. 6.10. And Gal. 6.9. Let us not be weary in well-doing; for in due ſeaſon we ſhall reap, if we faint not. And what ſhall we reap? why, he that ſoweth to the Spirit, ſhall of the Spirit reap life everlaſting; as it follows there in the ſame place. And in 2 Joh. 8. There's mention made of a full reward.
The conſideration of this Point may be thus far uſeful to us: Firſt, as it may ſhew us the difference betwixt Religion, and other things. There's nothing here below that we can abſolutely and peremptorily conclude that it ſhall not be taken away from us, there being a great uncertainty upon it. All the Goods of this preſent world, they are movables, as I may ſo expreſs it. Health, and Strength, and Favour, and Riches, and Honour; they are all eaſily taken away: we have frequent experience of it upon every occaſion. And life it ſelf, which is the foundation of them all, and whereupon they depend; that's ſoon and quickly at an end, with thoſe that enjoy it the longeſt. But this now is the excellency of Grace and Piety, that it is of eternal continuance. The world paſſeth away, and the luſt thereof; but he that doth the will of God, abideth for ever, 1 Joh. 2.17.
Secondly; This may ſerve alſo to encourage us, and provoke us to the practice of Religion, and to an attendance upon thoſe duties and exerciſes which are pertinent thereunto; of reading, and hearing, and meditation, and holy conference, and the like: ſuch as theſe, as this gracious woman here was employed in. Foraſmuch as we ſhall not be loſers, but gainers by them, in our ſpiritual part. And beſides, we ſhall have an eternal reward, which ſhall hereafter be beſtowed upon us for them, in the conſcientious performance of them. What-ever diligence and induſtry is uſed by us herein, and to this purpoſe, it will be our own another day; as we uſe to expreſs it. And we ſhall find the benefit of it in our own experience: it will ſtick by us, when-as every thing elſe will give us the ſlip, and be removed, and taken away from us, as I ſaid before. Yea, when the duties themſelves are at an end, (as Chriſt hereafter ſhall be all in all) yet the fruit, and benefit, and comfort of them ſhall yet abide, and continue ſtill for ever.
And further; Let us remember to be converſant in theſe duties of Piety and Religion, after a ſpiritual manner; which is here implyed, and ſuppoſed, when it is ſaid that Mary choſe the better part; ſhe did not only ſit at Chriſt's feet, and hear his word with her outward cars; but ſhe cloſed with Chriſt's Spirit, and her heart opened unto him. And ſo we ſhould be careful to have it with us in ſuch performances; To chooſe the better part of the better part. For, as the duties of Piety and Religion have an excellency, conſider'd in themſelves, above common and worldly performances; and ſo are the better part, in compariſon of them. So the ſpiritual performance of theſe duties have an excellency, conſider'd in it ſelf, above the external performance of the ſame duties; and is the better part, in compariſon of that. And we are to take it here in the Text, in this comprehenſive notion of it; or elſe we ſhall come ſhort of the true ſenſe and meaning of it. Our Saviour does not here commend Mary only from the nature of her employment, but alſo moreover from her carriage and behaviour in it.
This is that therefore (I ſay) which we ſhould have a regard to in ſuch things as theſe are; even to be ſpiritual in ſpiritual duties, and to have a frame of heart anſwerable to the nature and quality of the performances wherein we are employ'd; that ſo we may be both the better in them, and the better for them. For it is the Spirit that quickeneth; the Fleſh profiteth nothing. If it had not been for this, Martha had had the better of Mary even at this preſent time: for to be conſcionably employ'd in ones Calling, is more acceptable to Chriſt, than to be formally employed in Religion. The many things, in this ſence, are a great deal more neceſſary than the one thing.
Thirdly, and laſtly; Seeing this better part, taken in the full extent and latitude of it, is ſuch as ſhall not be taken away from us; here's that which may ſerve to juſtify God's ſervants in their choice and embracing of it, againſt all gainſayers whatſoever; and may free them from all kind of cenſure, which is apt ſometimes to be caſt upon them for it. It is not only the good part, but the laſting part, and the better in regard of that. Take Religion, and compare it with the world, and it is better upon even terms; if we conſider them but in the nature and condition of the things themſelves: But if we ſhall add now this to the reſt; That the World, that's tranſitory; and that Religion, that's immovable: this does make it tranſcendently above it, and far ſuperior to it.
And conſequently it does ſo much the more advance the judgment of thoſe that chooſe it, and lay hold upon it. They are from hence ſo much the wiſer, and ſo much the more to be commended: and ſo will appear to be, in concluſion, againſt all contradiction. Is not he the wiſeſt man, who prefers a certainty before an uncertainty? and a perpetual inheritance before an annuity, which is only for ſome time? Why, this is the caſe and condition here, of ſuch perſons as make choice of Religion rather than of ſuch things as are inferior. It is both the better, and it is alſo the longer, as is here ſignified to us. And both theſe conſiderations taken together, are ſufficient to juſtify it: which therefore our Saviour here uſes for the defending and juſtifying of it. He hereby wholly ſtops the mouth of Martha, in her quarrelling and contending with her Siſter in the purſuit and proſecution of it. Here are divers and ſundry arguments at once to make it more effectual. It's one thing, in oppoſition to many things. It is neceſſary, in oppoſition to ſuperfluity. It is the better part, in oppoſition to the worſt. And it is that part which ſhall never be removed, or ſpoyl'd, or loſt, or diminiſhed; in oppoſition to that which ſhall be taken away from us. That's the Second Part of the Text; to wit, the Amplification. And ſo I have done with the whole Text, and the whole Verſe it ſelf. But one thing is needful; And Mary hath choſen that good part, which ſhall not be taken away from her.