Exposition of the Apostles Creed, Sermon 1
RELIGION THE Best Choice.
LUK. 10.41, 42.
41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things.
42. But one thing is needful; And Mary hath chosen that good part, which shall not be taken away from her.
THe question is Solomons, and he perhaps might ask out of experience; for few men, if any, had more;Prov. 30.10. Who can finde a vertuous woman? His meaning is not but such an one may be found, but that there is difficulty in it; and when found, then her price is far above Rubies; two of which pearls yet we here meet with under one and the same roof, Martha and Mary.
A pair of Sisters both from the same womb, but not of the same temper; the one foreign, a stirring good Huswife, a quality very commendable in the eyes of men; the other foreign, now a devout, Votary, a vertue more acceptable in the eye of God; the one neither sparing care nor cost, ut pasceret Dominum, that she might feed her Lord; the other laying hold of the occasion ut pasceretur à Domino, that she might be fed by her Lord; the one setting her fingers to prepare and dish out the meat; the other prepared, and lending her ear to receive and feed on Christs words.
This Martha takes ill, and in some discontent complains, not of her Sister alone, but by the by on Christ that suffered it; Master dost thou not care? No care at all good Master, that my Sister is Otiosa, sits here, and takes her ease at thy feet, while I am Negotiosa, cumbred about much serving? out of meer pitty bid her help me; she may lend her ear to the Sermon at another time.
Our Saviour being willing to cool this sudden heat, and compose the difference, as an Advocate, enters a plea or an apology for Mary: The sum whereof is, that
1. What she did was needful.
2. That her choise was Good.
3. That what she chose would remain.
And how full this Plea is, will more evidently appear by the foreign, or opposition, by which the answer is illustrated and amplified; the advantage still resting on Maries side.
1. Martha had many things to do; Mary but one.
2. Martha's many things brought upon her many cares, many troubles; Maries one rest and ease: she sate at Christs-feet; a position of those who are at rest.
3. Martha's many but occasional; Maries necessary both for her, and her Sister. One thing is needful.
4. Martha's many, in time and place, both convenient and useful; but Maries one, positively and absolutely good: A good part.
5. Martha's many, transitory, that would perish and quickly fade; but Maries of a lasting nature, and eternal continuance. A part that shall never be taken away from her.
You perceive by this time the sum and occasion of these words. The Lessons to be learned hence are these.
First, That things well done may be ill taken. Even Maries sitting at Christs feet, and hearing his words is subject to a bad construction.
Secondly, That when this falls out, we be not discouraged but leave it to Christ to make the answer. Excusatur Maria, sedebat secura.
foreign.Thirdly, In that this answer of our Saviours stands upon two feet, Laus & vituperium; is partly a reprehension, partly a commendation: It may teach us, That in Christians possible it is to meet what is worthy of praise, what of dispraise.
1. To be sollicitous, to be troubled, to be troubled about many things, is a fault and deserves a check.
2. To make choice of that one, good, necessary, enduring substance [Religion I mean] is true wisdom, and very commendable.
But before I enter upon the words, necessary it is that we cast our eyes back upon Maries fact, or supposed fault; for such Martha conceived it to be; The complaint was That she sate at Christs feet, and heard his words, Vers. 39.
The Fathers with one consent have presented Mary to us as a type of a contemplative Christian; in whom they require two especial qualities, Humility, and an Even Soul; Psal. 40.6.to both which yet there must precede Auris perforata, the bored and open Ear, prepared to be attentive, what God shall say concerning us. These three we find conjoyn'd in Mary, an humble Spirit, a quiet Mind, and an open Ear ready to learn her lesson from Christs mouth: Her Seat was an argument of her even composed spirit; for we say, Sit down and rest: The place she took, his feet, of her humility: The loan and bend of her ear, of her obedient attention, with which she drunk in those mellifluous words that dropt from his lips.
And yet this devout Soul could not escape the envy, murmur, nor censure of her Sister: A complaint we finde put up here against her.
Quicquid est pulchrum sequitur Momus. 'Tis the fate of the choicest beauties to be, though chaste, suspected, and of the delicatest blossoms to be nipt by an unkind frost: And this is the hap that befals the most conscientious of Gods Servants, to have their best deeds blasted with some unkinde breath; and their honest intentions traduced by some sinister construction. Be the thing never so good in it self, or done never to so good an e…d, yet ill-will will fasten a rusty tooth in it, that it may rankle at least into a scar or deformity.
Charon in Lucian was conducted by Mercury to a place whence he might see all the world at once, and being asked by the god what he had observed, he wittily answered, That the Cities of the world seemed to him like so many Bee-hives, and the People as so many Bees, of which every one had his weapon, and that they did nothing but quarrel and sting one another. Of which sting, not any one feels the point and venome more, than the best of men: Grand offences slide by unobserved, while that which is commendable in heaven, is planet-struck on earth.
Who could conceive that any man could be so envious, as to pick a quarrel with a brother for serving his God? and yet this was the ground of the hatred that Cain bore to innocent Abel, Gen. 4.4, 5.That fire fell from heaven to consume the Sacrifice; that thereby God testified his acceptance of it; that Cain's offering was rejected was no fault of Abels, it lay not in his power either to endear his own, or to bring dis-esteem to his brothers gift; and yet the flame of anger that arose from hence was so great that, it could be quenched with no other stream than that of blood, the blood of a brother, the blood of a pious, innocent brother.
The Courtiers at Babylon were angry with Daniel; Dan. 6.4, 5.resolved they were either to remove or destroy him; this put them to pry into his actions; but so faithful they found him in what he was intrusted, that it was not possible for ill-will it self to pick occasion or fault against him: Rather than fail of an accusation, his piety and devotion shall be brought against him; crime enough it shall prove to cast him into the Lions den, that he makes his petition to God three times a day.
Dead flies cause the oyntment of the Apothecary to send forth a stinking savour;Eccles. 10.1. and male-content apprehensions will fly-blow the sweetest graces and performances. And of this, no one of Gods devoted had more lamentable experience than this poor woman: At three several times she shews three several vertues, and for these three she is three times repined at.
1. At Simons house, she testifies her repentance with a flood of salt tears,Luke 7.39. and the Pharisee did what he could to disgrace her.
2.Mark 14.3, 4. Not long before our Saviours death she shews her love and bountiful heart, brings her box of Spicknard, breaks it and anoints Christ's head; yet some there were that disdained, grudged at it, and molested her; To what purpose is this waste? saith Judas.
3. In this place she manifests her devotion by sitting at Christs feet, and hearing him preach; and Martha her own sister brings a complaint against her. Poor soul! nothing that she can do can give content; nor her tears, not her love, nor her box, nor her thanks, nor her bounty, nor her devotion can please all; something is still awry in their conce…t, or as it should not be.
A foul disheartning this, and enough to cool any good and pious duty in her and in us too,2 Cor. 6.8. were it not that our way lyes to heaven through honor and dishonor; were it not by good report and bad report we are necessitated to enter thither. In a word, were it not that we had an Advocate to speak for us; the self-same that Mary had. Be it a Pharisee, be it a Judas, be it a Sister that will repine and traduce what's well; yet we serve a good Lord that will justifie and answer for us. So he did for her here, and so he will do for her and his hereafter.
Jesus answered and said.
Bern. Ser. 3. de Assump.Behold Maries prerogative: The straitlaced Pharisee grumbles at her; Christs own Disciples molest her; now her own sister Martha steps up with a complaint against her.Plaut. Ʋbi{que} Maria tacet, & pro ea loquitur Christus; Mary is at all silent, but Christ speaks for her: He was Invocatus, invited for a guest, but he becomes Advocatus, an Advocate to plead for her against her querulous Sister. The elder appeals to him as to a Judge, at ex judice fit advocatus; Of a Judge he becomes an Advocate, and enters a plea for the younger.
By this he give an essay what he would be for all his at the great Tribunal; appear, intercede, and speak for us, when we think not of it. Does any man sin, 1 Joh. 2.1.and yet with Mary grieve, and mourn, and weep for that sin? the comfort is, he hath an Advocate, Jesus Christ the righteous, one at the right hand of God to make intercession: And when the case is not so good, that it for it self can be justified, upon our repentance and reliance on him, he will blot out the imperfection and guilt with his own blood. This is the answer our Advocate will make for us in a tolerable case. But when the action is good and justifiable, such as Maries was, never let the venome of an ill tongue discourage any;Matth. 10.19. in such a case take no thought what to answer; for an Advocate we have in the presence of that great Judge of quick and dead, and our cause can take no harm;Exod. 14.14. he that here answered for Mary, will then answer for you, hold you your peace. And so I come to the answer he made, and first in relation to Martha, or as it was foreign, a Reprehension.
Martha, Martha thou art troubled.
Aug. Ser. 27. de verbis Dei.Quid autem putamus nos reprehensum ministerium Marthae? Shall we think that our Lord found fault with Martha's service? as if the care of her house, or her diligence for his and his followers kinde entertainment had been ill taken by him?Prov. 31.13, 15, 19, 20. Grant but that, and then let Solomons good Huswife let her wool and her flax alone; never let her set her hands to the spindle, nor her singers to the distaff: Let her keep her bed, and give a portion to her maids who will. Neither let any care be taken what hospitality be kept, who wants bread, who clothes. Vacant opera misericordiae, uni instetur scientiae; Farewel then all works of mercy, and let men only hear Sermons.
Jer. 15.19.In this case then, we must have our eyes in our bead, and separate the precious from the vile; a difference there must be betwixt that which was commendable in Martha, and what to be disliked. It was not her Good-housewifery our Saviour dislikes, nor yet her kinde heart. Our Saviour saith not Martha, Mar…ha, thou hast chosen the evil part: But that which displeaseth him was,
1. That whereas there is One thing more needful than all the rest, she by setting her minde on Multa, many things, was too cold in the pursuit of that One.
2. Then that whereas she might have been contented with less, she was over-careful, even to distraction in the provision of more. Her judgement in preferring earthly food before heavenly; and her care and distraction about that was ill taken.
Two things we are to learn from hence.
First, The one commanded, and to be supposed in the Text; viz. diligence in the works of our vocation; for this is well enough compatible with Religion; nay very often commanded and practised in Scripture by the religions. Gods command is, in the sweat of thy brows thou shalt eat thy bread; Gen. 3.19. Ephes. 4.28.the Apostles command is, Let him labor and work with his hands. All the Saints of God in one way or other have been laborers; not one drone is to be found among them: Bodies we have, and these bodies call for food and raiment; when we put off these, we may put off our toil and care; till then necessaeria est Marthae foreign, Martha's part is necessary, and must be acted.
Secondly, But the other is forbidden, and here disliked; it is foreign, it is foreign, anxiety, perturbation, distraction of the minde.Matth. 6.25. This our Saviour prohibits before, foreign; take no thought, divide not your minde about it, and here condemns in Martha, as one of a dubious and divided soul; Martha, Martha, foreign, Thou may'st be thoughtful, and art troubled.
Indicatur turbidae opera sollicitudo; Beza.the sollicitude of a troublesom work is here intimated; and I add, interdicitur, interdicted: It was the burden that God laid upon man, In the sweat of thy brows, Gen. 3.19.not in the pain and labor of thy heart, thou shalt eat thy bread. It is then an unwise part, I could say worse of it, to make the burden heavier than God hath made it.
This was Martha's fault; about she went, and many things she found to do; and was it any wonder then she should be troubled? for tolle unum & turba est; upon the remove from one thing there will be trouble; the soul,Luke 12.29. foreign, will be in a thoughtful suspence, hanging as it were betwixt two, as not knowing to which to lean.Just. Mart. foreign. Pythagoras set an infamous mark upon Two, because it divides and parts from One. For where unity is not preserved, there a multitude begins, and still the further, the more division; and the more division, the more distraction. The minde while fixed on one object, is but One; when it is presented with many, multiplies, as do the objects, and not resolving on which to settle, cannot properly be said to retain unity with it self. Hence it is that such a pendulous person becomes like Plinyes Amphysbaena, a worm with two heads,Plan. lib. 8. c. 23. one at one end of the body, and the other at the other, one of which tugging this way, and the other that, both contend so long till they rend the poor creature asunder.
Maries choyce of One thing made her but One woman, whereas Martha was divided: our Saviour doubles her name, ingeminates Martha, Martha, as if she had been no more One but two creatures.
It pleaseth the Father of gifts to bestow upon us many things, many endowments against nakedness, and many ornaments for comliness, many nourishments to fill us, and many dainties to de ight us, and these may be received, and used, so they be not longed for as the Israelit…s Quails,Exod. 16.12. nor pursued with anxiety and trouble.
A Grace doth well for these, but not a Prayer; and if nor a prayer, than surely not vexation, not distraction. When God opens his bowels, and gives with a liberal and plentiful hand, receive this plurality of good things and be thankful. The rich man in the Gospel boasted of the one, but left out the other; he gloried of his plurima bona, many goods, Luke 12.19.but he forgot his thanks; that was one of his faults. The receit of many good things with thanks I am not against, but against the prayer clearly; for we may ask only that which we have a promise to receive; and Gods promise extends no farther than to provide for every servant of his, food and raiment, that is, a competency of necessaries for this life.1 Tim. 6.8. Christ's command also is our warrant to pray for thus much, and no more; Give us this day our daily bread; that is, day by day those things which are necessary for the remainder of our life.Matth. 6.11. I hope by this time I shall not need to say much to disswade the trouble; for certainly let it be confessed the petition for these is unlawful, and then the disquiet and anxiety can never be justified; if men may not sue to heaven for them, they never may with distraction of soul pursue them,Matth. 6.25. never vex their hearts, foreign, about Multa.
Tertull. Apol. cap. 1.A good Christian should remember, that he is but a pilgrim, a stranger, a sojourner on the earth; Genus, sedem, spem, patriam in coelis habere. Now travellers do not use to trouble themselves with more than needs; In his journey the passenger sees many a fair field loaden with bol'd and heavy ears; many a green meadow mantled with fragrant flowers, many a stately building towring up to heaven; but because he is out of his Country, these he covets not, they retard him not, nor yet trouble him in his journey; on he passes, and praises what he saw, but he is not sick of them. Such ought to be the affection we carry to every thing we meet with by the way; to praise the gift, and bless the giver, may be done with a single heart; but upon the doubling we shall create a trouble to our selves, and bring an impediment to our journey, and to our end.
Matth. 6.25. Luke 12.29.'Twas not then without reason, that our Saviour gave us that strict caveat, foreign, take no thought, foreign, live not in a careful suspense. For he knew what was in man, and that they were too prone to this piece of infidelity; whereas if they would but relie upon his word, they should have little cause of this heart-eating trouble.Matth. 6.27. Psa. 147.9. Above us, the Fowls of the air may teach us this part of confidence, for he feeds the young ravens that call upon him; Matth. 6.28.under our feet the Lillies may confirm us, for he clothes those flowers, that nor labor nor spin; he beautifully arrays the one, and in necessity, upon their call,vers. 30. gives food to the other, and shall he not much more cloth and feed you, O ye of little faith?
What's to be done then? Quae illius sunt curate, ille curabit quae vestra; Have a care to do your duty to him, and never doubt but he will take care of you.vers. 33. Seek the Kingdom of God and its righteousness, and all other things foreign, shall be cast in over and above to you. Diligent prayer, honest labour, just acquisition, wary thrift, and merciful expence are the means that he allows, and requires; and his promise to feed and clothe us is annexed to these: This is the order of his Kingdom, this the way of his righteousness; as oft as we step out of this, we shall be sure to meet with trouble and vexation of spirit.
Disdain then to divide thy soul, which in its own nature is indivisible, betwixt the dirty god of this world, and the God of heaven. Trouble not thy self in the pursuit of that a moth can eat, a worm corrupt, a theif can steal: Ne multus sis, pine not after that which is of a fickle temper, every day watching an opportunity to steal away; like to a bird upon the wing, it will be gone, or like a stream posting by a meadow side, labitu… & labetur, which no man can stay.
And now, O man! I shall shew thee what is good; It is Maries part, that Good part, that one thing necessary; that which will never fail nor vanish.
Many things will distract, fix on this One; many things that trouble may be well spared; this may not, it is needful. Goods you are pleased to call those many; this whether you call it so or not, yet it is a Good part. This good lastly you shall be sure to finde in it, that when these Multa fail, this One good thing will accompany you into everlasting habitations.
Vers. 42. foreign; Of one thing there is need.
Vulg. Lat. Unum est necessarium.
Beza. Atqui uno opus est.
Tremel. Ʋnum est autem quod requiritur.
Engl. Tr. But one thing is needful.
Hitherto my labor hath been to remove all impediments, as it were the rubbish: Now I begin to build. And in the foundation I shall lay that one thing that cannot be spared, because it is Necessary, requisite, needful, and of special use; without it the building can never stand.
It was a wise question the Lawyer proposed to our Saviour above, vers. 25. What shall I do to inherit e…ernal life? that ought to be our aim; for every one must needs love himself so well, that he would fain live for ever, and live happily for ever. To attain this One thing, it is needful, that he serve God;Beza in loc. And therefore as Beza notes on these words, raeclara sententia; a worthy Apothegm, by which we are warned that we destine and direct all the duties and parts of our life to that end, that we serve God, this being the whole man.
For these necessarily follow and infer each oth…r; God, Man, Religion; a Father, a Son, Reverence and honor; a Lord, a Servant, and Service; a Giver, a Receiver, and Thankfulness; a Creditor, a Debtor, and an obligation: Whence it may be well collected, that the first Divines were expert Logicians; For when as a man mounts to God, as it were with two wings, by his Understanding and his Will; so soon as the Understanding assents and concludes that there is a God, that he is a Father, a Lord, a great Benefactor, a Creditor; the Will strait infers, that he is to be worshipped, reverenced, served, observed, praised, thanked, and that we are obliged and bound to all this.
But all this being done, because defective and imperfect, yet is not able to conjoyn and reconcile man unto God, without wh…ch happiness and salvation cannot be obtained: A way then must be found out by which God must be satisfied as well as served; pacified as well as worshipped. 'Tis but in va n to look for this in Sacrifices, Purgations, Ceremonies or Prayers: For what doth the effusion of the blood of a beast offered in sacrifice intimate, but that thou hadst deserved to die, and be slain, as was that beast? what those purgations, but that thou art polluted, and needest a laver? what those ceremonies, but God is displeased, and must be propitiated? what those confessions, but than thou art a sinner, and deserv'st the sentence of death? That alone which can do this, be able to satisfie and pacifie, must be some greater price, some higher payment; that ransom alone, which is set forth to us in the Gospel; of which the prerogative is, That it is the power of God to Salvation, to every one that believes, to the J w first, Rom. 1.16.and also to the Greek.
This is that needful principle that must be known, and known it ca not be till it be taught; and being taught, it must be heard; and when heard, believed and obeyed, in all which the power of Religion doth consist. For in a word, that is true Religion, and alone deserves the name of Religion, which hath God for the s…ope, his Word for the rule of Divine Worship, and shews a way and a means whereby God being pacified, satisfied and reconciled to sinful man, may bestow upon him salvation, and eternal happiness.
That then which Mary sate at Christs feet to learn, was Religion; to which that I may win your affection, I will shew you
1. That it is but One.
2. That it is necessary.
3. That it is no seeming, but a positive Good; A good part.
4. That it is not as Martha's multa, many things are, a transitory utensile, but lasting, everlasting; It never shall be taken away.
I dare say I shall not need to use any other arguments to quicken your election; hoping that all other things being undervalued, you will (if you have chose ill already) with Mary make a new choice, and resolve upon these grounds never to chuse again.
1. Religion is but One.
That which first commends Christian Religion is the Unity; for so indeed it is in it self but One; it was taught by One and the same God; it proposes One and the same Christ; It is inspired by One and the same Spirit; It unites all the parts under One and the same Head; it conveys all Promises under One and the same Seals; the Duties that it enjoyns are the self same; the Articles agreed upon for belief the very same; the Petitions all men are to present must be framed by One and the same pattern; the hope of our calling One and the same; And is it then possible that the Religion should be other than One, that hath so many bands of Unity?
The divisions that are about it, proceed from the hot brains of the Religious, or Irreligious rather, while every one will bring his single stone, and grow cholerick, if it be not put into the foundation, which God never intended should come there. But let men hug their own conceits as they please, it must be granted, that for the substance of Religion, there is but una, sola, immobilis, irreformabilis regula, Tertull.to which no man may add, from which no man may diminish; and in respect of these Catholique and necessary verities Christian Religion is but One.
Tell me no more of variety of Liturgies, Rites, Ceremonies, so they be few, decent, orderly, and tend to edification; I can admit them in different Churches, and yet no more confess the foundation to be changed, then I should acknowledge that to be a new Fabrick in whose several rooms I should behold variety of ornaments or hangings.
Never instance in infinite Conclusions, some more plainly, some more obscurely hid in the bosom, and rationally deduced from the first principles; for how true, or like truth soever they are, yet they come in the catalogue of Superstructures, not Foundations. He that knows them not may be saved without them. Of which nature are the most controversies, which subtile heads dispute with so much heat, and little charity. Could men be brought to be of a meek and quiet spirit, the disquisitions of these might be of great use. But while Zealots prosecute their own interests with so much eagerness, that they cry out as those Souldiers in Polybius, foreign, to the fire with him, to hell with him that will not assent to their deductions, the unity is as much as lies in them rent asunder.
He mistakes that imputes this to the Religion we profess; it must be charged upon the education, the pride, the self-love, or self-ends of the professors.Tacit. hist. I excuse it not, but acknowledge, that vitia erunt, donec homines, that men are men, over-passionate, and in love with their own fancies more than truth: This is evident in other Arts, and it will be so among Divines. All other Artists have their civil Wars; Logicians their debates, Physitians their controversies, Lawyers their Moot-cases; and can it be imagined there should be all peace among Divines, in whose professions there is as many questions as mysteries, and those not few?
Among those divided Sciolists no man will say, that their Art or Profession is not One (though they contend) neither is it rational they should so say, since Ʋnitas scientiae dependet ab unitate objecti & finis. The unity of any science is denominated from the unity of the object and end; so long then as the Professours admit of the same indubitate Maxims, and aim at the same end, be the contentions what they will, the science is acknowledg'd for one and the same.
Let the same indulgence be granted to Divinity, and the contentions in it, and about it, will never present it with a double face;
—Facies non omnibus una,
Nec diversa tamen, qualem decet esse sororum.Ovid. Met. 2.
Confess'd it must be, that in the secondary and obscure points, there are too many dissensions, and too bitter among learned men; who yet because they maintaine one and the same rule of Faith once given to the Saints,Jude 2. 2 Tim. 1.13. Heb 6.1. contend for that Form of wholesome words, and the Principles of the Oracles of God, and all aime the …t same end, the investigation of Truth: Even in this distraction the Religion which they profess, may be said to be the same.
What hath been said, may serve to several good purposes.
1. To remove that offence which most take at the dissentions in Religion, and by the Contenders Quarrels take occasion to dis-esteem the Truth. Vellem fieri Christianus, sed nescio cui parti adhaream, Chrys. in cap. 1. ad Gal.a Christian I would faine be, but I cannot tell to what part to adhere, men are divided into so many Factions. It falls not so out in other Professions; why then in this? The Lawyers contend, and yet the Law is honour'd; Physicians differ in opinion, and yet Physique is in request; Though then Divines are at odds, yet let not Religion fare the worse. Honour the mother, howsoever the children be ungracious, and quarrelsome.
2. And in the midst of these disputes adhere to those Truths which all Christians hold. For there is one Old safe way, whereof all Christians are agreed in this world of Cavils. A way that lies faire enough, and is plaine enough to heaven; and there needed nor so much complaint, were not men more desirous to walk in Mazes of their own, than in this one Way.
3. What doubts may happen about those things which lie by the way side; wisdome it were that every one would not be too busie about them; or at least so busie as to make a rent in the Church for them. For Schisme and separation may cast away that soul, whom simple ignorance and errour shall not.
Two Doctors of Physique sate at a Table together,Dallingt. Aphor. and a third man at the same board, who wanted their learning, but had a better stomach than either to his meat. The one of these was a Gallenist, the other a Paracelsian, of different opinions both; and as it falls out, in the midst of dinner they fall to Argument. The Gallenist speaks highly and eagerly for his simples, the Paracelsian for his Spirits, and opposed whatsoever was said, more out of spleen, and a humour of contention, than that the truth was on his side. At last from arguing, these two sticklers fall to rayling, to fretting, to open defiance. Choler so increased in the one, and melancholy in the other, and the blood so inflamed in both, that the digestion being hindered, they were both taken away desperately sick. But the poor honest Ignaro, that sate by all this while, who understood not the cause, though he heard the Quarrel, fell heartily to his meat, while they fell by the ears; at last he arose, gave God thanks, digested it well, and in the strength of that meat, went on to his honest labour, and at evening receiv'd his wages. Thus it fares with the Rabbins in Divinity, and the simple honest Christian. They may disputs themselves sick, and so lose the benefit of the sweet and sincere milk of the Word; 1 Pet. 2.2.while the meek and quiet soul, that knows as much as needs only, may sit and feed, and bless God for his wholesome meat, and by it be nourished up to eternal life.
4. Lastly, It were to be wished, that men were not so, not to set up Altar against Altar, Faith against Faith, one kinde of service against another. Charity may compound, at least tolerate unnecessary differences. It savors not of a Gospel-spirit, to fasten the name of Anti-Christian and Superstition on that they like not, and presently to unsaint that man who is not of their judgement. Unity well beseems those who serve the Prince of Peace.
Hearty reverence, and devout adoration are for holy Mysteries; much wrangling and prating never was, nor will be the Character of a devout soul. It is not the cunning pate, but the honest heart that God accepts. God had not such a Servant in the earth as Job; Vulg. Transl. Job 1.1.and he was Vir simplex, a plaine man; one sine plicis, without any folds, any windings, or doublings, or Sophisms. All Arts have their Arcana, secrets; Religion its Mysteria, mysteries; and it is not the over-curious search of these will bring you to heaven. In a word, I will shew you a plaine way, a brief way, and a safe way. The belief of what is delivered in the Apostles Creed: The practice of what God requires in the Decalogue: and the commencing your Petitions and prayers in and after that forme that Christ hath caught, is the easie and ready path that leads to heaven.
Let then your study be to know this Rule, let your endeavour be to walk aright in this path, keep this one way, minde this same thing, and you shall be happy. And if any man, in the Conclusions deduced from these, be otherwise minded,Phil. 3.16. let him propose his Scruples, sedatè, in a milde, and an humble way, and never trouble the Church. Witty men may pretend the pursuit of Truth so long as they please; but I shall never believe any man to do this sincerely, who is not of a meek and a quiet spirit; for hostis est veritatis, quisquis non est amicus unitatis, he is an enemy to Truth, who is not a friend of unity.
Christ in the Canticles, professeth that he received a wound from his Spouse,Cant. 4.9. but it was from a single and united eye, from a twisted or united lock, or wreath. Thou hast ravished, or taken away, or wounded my heart, my Sister, my Spouse; thou hast ravished my heart with one of thy eyes, with one chaine of thy neck. These eyes, these chaines, these wreaths, are the operations of a Christian soul, and they wound not, they ravish not till they be united, till they knit together in Charity, which is the Bond of perfection.
Faith indeed wounds and ravisheth the heart of Christ, but it is that faith that works by love. Hope wounds also, but it must go hand in hand with Charity. Devotion and prayer draws his eye, but never till it be united with goodwill. Obedience rapit ad se, take away his bowels and heart, but it must be then the obedience of Love.
Love it is that does all, makes all one; two eyes, one eye; many single haires, one lock; which if you remove, nor Faith, nor Knowledge, nor, Hope, nor Devotion, nor Obedience, nor any other eminent Vertue, will ever ravish the heart of your heavenly Spouse.
Charity it is that will unite you to God, and God to you. Charity it is that of many will make one; Make men to be of one mind in an house, of one minde in a Church, cause men to serve God with one heart, Psal. 68.6. Acts 4.32. Jer. 32.39.and one soul; which is the property of that Religion which I have hitherto shew'd you to be but One.
Next I am to prove, that this one thing is Necessary; for that's the Attribute of our Saviours Proposition.
2. One thing is Needful: or as the Vulgar, Necessary; as Tremel. Requisite.
To tell some that Maries part was that good part; or others, that it is a lasting part, such as will hold out, when other things will part with us, will prove but weak Arguments. For some are so wicked, that they regard not what is good; and others so worldly, that they are all for the present. If it appeare then that this is requisite, needful, necessary; that without it, nec esse potest, that without it a man cannot be what he should be, what he desires to be, viz. Happy; then I dare say there cannot be a more powerful reason to perswade.
Now a thing is sa…d to be necessary two wayes. 1. Ad esse rei. 2. Ad operari. Either to the being and constitution of a thing, or else to its actions and operations.
1. An essence or being every mam hath, esse naturae, for he is a rational creature; and I say not that Religion is necessary to make him a man; for how many men are there, who are not, nor will be perswaded to be Religious? who yet do participate of reason, and have a humane being. A man then may be a man without it.
2. But there is another Esse, or being, an esse gratiae, a being that proceedeth from grace, that raiseth a man to a higher pitch, restores him to that Image in which he was at first created; Col. 3.10. 1 Pet. 1.4.makes him partaker of the divine Nature, walking here below as a kinde of mortal God. Now to give a man such an Essence, Religion is necessary; yea, and this part of Religion, which Mary here chose and practised.
Every thing before it have a being, must have a Procreant cause. In this, the Seed and Original of our being is the Word; to heare which,Ephes. 5.26. 1 Cor. 4.15. 1 Cor. 3.2. Heb. 5.14. Mary sate at Christs feet, whose place now the Pastour supplies; I have begotten you through the Gospel. And after any thing is brought forth, it must be brought up to, and have nourishment; the Word of God is this also; Milk to the babe, meat to the strong men. Farther yet, both children and men have need of Doctrine, Reproof, Correction, Instruction. 2 Tim. 3.16, 17The most gracious soul, at one time or other, will stand in need of one or more of these; and to this, this one thing is requisite, for it makes the man of God perfect. Denied then it cannot be, but the Principles of Religion are necessary to make and constitute a man of grace, and of God.
2. I come in the next place to his actions and operations, these must be consonant to his being. For such as any thing is in its being, such also it will shew it self by working; The Sun will shew it self to be the Fountain of light, by illuminating, and a Tree to be of this or that kinde by the fruit. Actions are required of the Religious, for they must be doers;Isa. 1.22. John 15.2. fruits, for to that end they were emplanted in the Vine; now no action can be compleat, no fruit good for the object, for the end, for the cause, for all requisite conditions, except Religion conducts it; and therefore the Rules of Religion are necessary ad operari also.
By Adams fall, this rule of our Actions, was very much obscured in the soul and faculties. Men did what they could to null it. It was against their lusts, and therefore they threw it aside. Then came also a super-seminator, that enemy, that sowed his Tares in the heart; The rankest of which was, Bonum est quod prodest, Mat. 13.28.That alone is good, which is profitable; and what is profitable, is good.
Therefore God was pleased to write it fair again; not in two Tables of stone,2 Cor. 3.3. Jer. 32.40. as on Mount Sinai, but in the fleshly Tables of the heart, that they depart not from him. This will direct us in all goodness, to all we are to do, to God,Tit. 2.12. to man, to our selves. 1. To God, that we live piously, adore him reverently, constantly, sincerely. 2. To man, that we carry our selves justly, charitably. Fac, quod potes, is the counsel of Machiavel. Fac, quod vis pati, Do as thou wouldst be done to, is the rule of Truth. 3. To our selves,1 Cor. 15.32. Luke 12.19. soberly. Our sensual part will cast no Bridle upon our lust. Ask nature, and it whispers, Ede, bibe, lude, Soul, take thy ease, eat, drinks, and be merry. Take God for thy Counsellour, and he will set a restraint upon all excess. Reason we have common with Angels, sense with Beasts; Religion will teach us, ut quod deterius subjiciatur meliori, The worst part be subject to the better; that reason be subject to God, sense to reason.
If then we intend that our actions adorne our profession, necessary it is that we be skilful in this one Rule, since this must direct the understanding to know every duty perfectly; the judgement to discern betwixt good and evil exactly; the memory to retain what is taught firmly; the will to choose the better, and leave the worst freely; and the affections to love what God loves, and hate what he hates ardently.
Eccles. 12.12.It is to no end (saith the Wise man) to make many books, and 'tis to no end to use many words; will you hear the Conclusion of the whole matter, that necessary point we must all drive at? To feare God, and keep his Commandments, is the whole man. His whole being of grace consists in this, and his operations that necessarily follow this his being demonstrate this.
Job. 11.12.Vain and empty man may imagine, that he is born as free as a wild Asses Colt; i. e. bound to no Master, subject to no Yoke, but like a Wilde Colt the Foale of an Asse in the desert, that was never brought to hand. But let such a man or beast rather consult with the Book of God, and he shall finde this Universal Affirmative,Prov. 16.4. that our Lord hath made all things for himself; and if all, then man likewise. Necessity then is laid upon man to serve his Maker; it is necessarium, it is Ʋnum Necessarium, necessary it is, that one necessary Point; from which will follow this Conclusion.
That since this is foreign a necessary work; what tends not to this, is foreign a matter by the by in comparison of this. Our maine business that we came for into the world, is to serve our Maker, and to save a soul; what conduceth to this end, would be our mark to shoot at, our scope to aim at: To all other things, as Riches, Poverty, Health, Sickness, Honour, Dishonour, such an indifferent affection would be borne, that we esteem not our selves happy with them, nor yet unhappy without them; that with a thankful heart we receive them if bestowed by God; and if it be his pleasure to detaine or take them from us, we murmure, we repine not, because not any of these come within the Compasse of this One Necessary.
Now if this shall seem to any man rather a speculative, than a sad Truth, let him go to the Couch of a sick Worldling, or prophane person, and ask him then, what he judgeth to be of the greatest necessity? God, or his gold? God or his belly? Could a man behold and feel the secret throbs, the sad accusations, the fearful remembrances of such a heart at that instant? no doubt, he should finde him of another judgement and Opinion, than he was in the ruff and heat of his jollity. Doubtless he would avow, that the remembrance of one houre laid out upon this necessary Point, did bring him at that instant more solid comfort, than all the toyle and pleasure he took in these transitory things.
Now, deare Brethren, give me leave I beseech you to bespeak you: I that am your Servant for God, you who profess your selves Servants to God:
Use I entreat you, this experiment to your commodity, use it to your instruction, use it for a warning. That which thy Neighbour is now, thou must be ere long, a dying, a dead man. And of all follies, it is the greatest, not to fly dangers by the examples of others: The difference betwixt a wise man and a fool being this, that the one foresees a mischief, and prevents it while there is time; the other would do it when it is too late. If thou couldst but now feel the state and case wherein thy poor heart shall be at the last gasp, for neglecting the study of this Necessary, and pursuing that which then will not profit, thou woaldst take from thy meat, thy sleep, thy other occasions, to study this one Necessary indeed.
It is the opinion of a great Divine of sound judgement, that the souls of Gods Saints in the houre of their departure,Bilson, Survey of Christs suff. p. 389. are suffered to feel the touch and sting of bodily death, which is fully known to none but God who ordained it, or to her self that feels it; though this Agony of death be shortned or succour'd, as it pleaseth God in his mercy to dispose to every man. There is then more reason in that prayer which our Mother the Church hath taught us, than at first sight appeares, That God would deliver us in the houre of death, and in the day of judgement.
Of which terrour he that would take a full view, let him go into the Garden, and behold our Saviour in his Agony, Luke 22.44.when his soul was foreign besieged with sorrow; when he did sweat those clots and strings of blood roping down unto the ground. He then saw God upon the Throne armed with wrath and indignation against the sinnes of ill the world. Then he saw, but felt not what the damned must feel, the fire of hell kindled to torment them who are hardned in their sinnes, and dye without Repentance in their wickedness. This wrung from him those drops, that blood, that fear, that prayer.
Now if this day may prove a day of heaviness, one houre, one minute at least of that houre of darkness, even to those who all their lives have thought of this One thing, and studied this Needful Point: what is like to be to them, who because of Multa, many distractions, had no leisure to think of it; and for impertinent matters, have set by this Necessary, that have chang'd the first into the last, and put the last first! I cannot without horrour conceive of the horrour of that soul; I cannot without discomfort call to minde the discomforts of that houre. Doleful it is, to consider in what bitterness, in what amazement, in what (I want words to express my thoughts) in what, in what astonishment that last divorce of this long wedded couple, the masculine soul, and the weaker body w…ll be then made.
True it is, that the godly ought not to be disheartned by that King of fear, since it is their good God who wounds and heales; their Jesus that kills and quickens; their Redeemer that brings to the Gates of Hell, and brings back againe. But yet they should consider the bitterness of death, which is the sting of sinne, and how justly they have deserved to be pierced and wounded with it; and so with a Religious feare, and most earnest prayer, beg of God assistance and defence against the terrour of Death, before they approach their end. No man ever breath'd out his soul without bitterness; but he with the most, who hath not all his life long had a careful eye, and a solicitous heart about this On Necessary.
Would it were in my power to perswade men to grow wise, and foresee these things, that they would cast about, quid fiet in novissimo, what they shall do in the end thereof? In all other actions little is undertaken; but it is proposed,Jer. 5. ult. What will be the end thereof? What will come of it? why not here also? What? so wise in all other things, and so unwise in this? If your end be heaven, why glue ye your hearts to the earth? if you seek to please God, why are you yet Servants of men? nay, of Ʋenus, of Bacchus, of Mammon? if one necessary Point be to be studied, why study you all points else, and neglect that? This is to lay out money, and not for bread; Isa. 55.2. Luke 15.16.this is to feed upon Husks, when you might feed on the flowre of Wheat.
But if ever the scales shall fall from your eyes, as they did from the Prodigals,Verse 17. ye will confess that all these foreign, are but foreign light chaffe in the winde, that will be blow'd from the face of the earth. This will be the Harvest of such light stuffe; for he that hath the Fanne in his hand, will purge his floore, Mat. 3.12.and burn up the chaffe.
Now if the Fan move you not, then think upon the Scale. For the Prophet puts a balance, and weights into Gods hand, and teacheth us, that all Nations are as the dust of the balance. Isa. 40.15.An examination there will be in a very nice and delicate manner, such as is of gold in the balance of the Goldsmith, with whom, not any counterfeit mettal can pass, nor any piece that is too light; and when all our plots, our designes, our acts come to Gods balance, nothing will be current, but what is circled with this One Necessary; our service of our God, our sincere heart in the performance of these Religious duties, our sitting at Christs feet, and hearing his Word, our practice of what we heard; thus much, and thus much alone will pass; and if any thing in this be found, as much will be found to be light and embased; our Saviour will cast in his own All-sufficient merit to supply the defect. For he who accepted and commended this very Woman,Mark 14.8. because she did what she could, if he finde the like endeavour in us, hath also given us a Supersedeas that our heart be not troubled,6. nor that any other trouble us about it.
But for all the rest, God, not man numbers it. Tekel, it is found too light. Pharez. away with it; out of the balance it must; God will never approve it, because it is more than needs.Dan. 5.25. Were the Jewish Phylacteries, or the Frontlets now in use, I could wish these three words written on your foreheads, or as Bracelets wreathed about your wrists: But since those are in disuse, you have yet a Tablet, in which you may engrave them; I mean the Tablet of your hearts; especially these two, Mene, Tekel, that import the numbering and weighing of all men do. This would make every careless soul fall to reckoning and accompt with themselves, what would hereafter pass, what would not pass, what was to be accompted for on the by, what on the main, what superfluous, what absolutely necessary, what first, what last, what would be taken, and what would never be receiv'd.
Those things which will not be receiv'd then, are not Martha's multa, many dishes; nor Dives multa, many goods; nor Epicures multa, many delights; nor the Politicians multa, many plots; nor the active mans multa, many businesses; nor the Hypocrites multa, many long prayers; nor the Itinerants multa, many Sermons; nor the worldlings multa, many cares; nor the Souldiers multa, many Victories. This Maries unum, her sincere devotion, her sincere Religion, her sole service, her intent attention; in a word, her one heart, her one soul, her sole heart, her sole soul, universally and constantly united to her God. This is that One, that necessary thing, that good part, which never shall be taken from her.