Exposition of the Apostles Creed, Sermon 2
LUKE 10.42.
foreign.
But Mary hath chosen that good part, which shall not be taken away from Her.
NƲlla est hic comparatio, for here is no comparative, nor superlative,Beza. as many Interpreters dream; and therefore read it thus,
Mary hath chosen the better part.
Mary hath chosen the best part.
Sed tantum pronunciat Christus Mariam in sancto & utili studio occupari, unde abstrahi non debeat; But Christs judgement is, That Mary was busied about a holy and profitable matter, from which she ought not to be drawn.
I am this day to bring you into a Family, to which I could wish every Christian house were like; for in this, so many chief persons, so many patterns of piety, and Religion. Three we finde, Martha, Mary, with their good Brother Lazarus; not the begger that lay at the Rich mans Gate, but Lazarus the friend of Christ, who slept in his grave, John 11.11, 43and with a loud voice was awak'd, and raised, and came forth. And every one of these proposed in their kinde for imitation.
Martha the Housewife busied at her work; Mary the devout, at Christs feet hearing a Sermon; Lazarus the type of an obdurate accustomed sinner, for many dayes dead and buried, and stinking in trespasses; but now by a loud, powerful, and mighty voice of Christ raised, and therefore acting the part of a Convert, a living Christian; who being raised from the death and grave of sinne, intends to live unto God. Now happy is that house which is stored with such Inhabitants; for there, nor God, nor man is forgotten; no, nor yet that duty which is due to both. Not God; for Mary the devout piè & sublimit…r sentiet de Deo, will think highly and reverently of her God. Not man; for Martha the hospitable benignè & misericorditèr de proximo, will charitably provide food and entertainment for those that want; and Lazarus with his Doves eyes, humilit…r & miserabiliter de seipso, pejus de peccato, will think humbly of himself, worse of sin that paid him his wages, and laid him up in his grave.
It were to be wish'd that the vertues of these three were united, and that we might finde in every Christian, Martha's Charity, and Maries Devotion, and Lazarus's Resurrection; but these seldome meet; for where there is Martha's care, or rather trouble, Maries Devotion will be cooled, if not absent, and Lazarus's life will smell too strong of the grave; the returne from thence, will not be as it ought like Christs, who left the linnen clothes, and the Napkin about his head, John 20.6, 7. John 11.44.the whole furniture of death behind him; but too too like Lazarus's, who came forth bound hand and foot with grave-clothes, and his face bound with a Napkin; in plainer words, where there is anxiety, and great distraction, this Resurrection to a new life will be hindered, bound up, clouded, vayled, that it cannot go on nimbly.
The sole way to set it at liberty, and chearfully active, is to make Maries choice which our Saviour here commends, and from his mouth I commend to you. Put it to the world, and there will be a plea put in for Martha; but let Christ be judge, and Maries choice will be preferr'd. Martha's Election was an errour, but error salutaris, a beneficial mistake; for, It may rid the world of an errour ever after; but the choice of Mary was salutaris electio, a wise choice, safe, and heal…hful; for it may teach all posterity what to choose; not many things, but One; not one superfluous matter, but one necessary; not that which may seem to be, and is not, but that which is truly, positively, and really good; Lastly, not that which is of a flitting, transitory, and vaine nature, but such as will be lasting, and everlasting shall not be taken away from us.
The Subject I told you of this Text, is Religion, which is here commended to us under Maries choice, for four eminent qualities.
1. For the Unity of it. It is but one; there is but this one way to make men truly happy.
2. For the necessity of it. It is a needful point; no man can be a Servant of God, or save a soul without it.
3. For the perfection. It is without controversie, and beyond all dispute, A good part, the good part.
4. For the perpetuity. The fruit gathered from it is immortal; It will never be taken away.
Two of these excellencies I have spoke of before; now I am to prosecute the other two, and to declare, That this part is a good part, and everlasting, which will justifie the more Maries discretion that she chose it; for what she did, was not done at all adventure; but upon mature deliberation she chose.
1. Mary foreign, Mary hath chosen.
She chose it, and she chose it foreign out of, from among other things; as a man should choose a pearle out of a heap of rubbish, or any one thing that he likes, out of a shop of commodities.
Election cannot be made, but where more things are proposed; upon which the soul of man deliberates, and within holds, as it were a counsel, what to admit, what to reject, what to choose, what to refuse; and he is no wise man that fastens on any thing, before he hath well weigh'd the Arguments that may perswade, or disswade him; especially in Religion, the matter here in question, the choice of which is the point of the greatest moment.
Luke 8.2.Methinks, I behold here on one hand, the seven Devils cast out of her by our Saviour, pleading hard with her, pressing most alluring Arguments to flatter her into her old way of lust and pleasure; What she so courted for her beauty, and admired by so many Lovers, marre her face with a floud of teares, and stoop her lips to kiss the feet of any, of whose kisses, youth and love would be ambitious! What so neglective of her self, to make her haire a Towel, which in curles did allure, and perfum'd w…th odours please so many Lovers! But on the other side, Religion presenting unto her the strict austerities of Christianity, the frequent fastings, the daily prayers, the subduing of lusts, the mortifying of the body, the taming of the flesh, and giving it a black eye; In a word, all those duties of piety, and charity, which could not be performed without much trouble to the flesh, that I name not that self-denial, and Cross, that all must take up, who willl sit at Christs feet and hear his words!
And yet Mary sits still, and is immoveable. Pleasure sings to a deaf woman; Religion prevailes; she chooses that which would save a soul, before that which delights; that which would never faile, when all her pleasures and Lovers would forsake her.
And to say truth, a Religious life is alwayes best when chosen. He whom occasion, or education, or custome, or fashion, or the conversation of others moves to be Religious, is seldome really such; intus & in cute, he is not a Jew within; his devotions are formal, his service hypocritical; he approacheth God with the lips, but his heart is far off.
Whereas he that sits down, deliberates, and enters a consultation, debating the matter betwixt him and his own soul, upon what grounds he will be Religious; and findeth these grounds to prevaile upon his understanding, is like to make a good choice, and do his Duty truly, heartily, sincerely.
Of the end of Religion there is no doubt, there needs no consultation about that; for every man would be happy, and live for ever; Naturally our will is carried to that. The whole deliberation will be about the meanes by which we shall attaine this end, which is Maries part, Repentance toward God, hearing his Word, obeying what we hear, and faith in Jesus Christ; for these being averse to flesh and blood, and not known to all, the debate is about the practice of these. Now he who after a sad and serious disquisition, rejecting all other vanities, and by-wayes, shall make his choice of these, is the sole wise man, and like to prove the good Christian; which will be easily confess'd, when I shall have opened at full unto you, in what respects Christian Religion is the same.
2. foreign, That good part.
Bonum, if we consult Aristotle, is that quod cui{que} conveniens est; Ethic. 1.and since that there is not any thing so convenient unto man as Religion, Religion must be the chief good; understanding by good, that which doth most conduce to attain the chief end, which all things aime at, felicity. Nothing can be so convenient to man, as that which teacheth him to know God, to joyn him to God, to give God all honour and glory, and to live honestly, justly, peaceably among men; all which being the Dictates of Religion, confess'd it must be to be the Good part.
First, By Religion it is that we come to know God; thus the wise have defin'd it, foreign. Piety is the knowledge of God. The whole world, as saith Saint John, lies in darkness; 1 John 5.19.and if any light came to them by the Book of Nature, by it they might know that he is, not what he is; that to be worshipped, not how to be worshipped. To the question proposed, What God was, the wisest of them was fain to take a longer day, and to profess that he disputed the most wisely of God,Simonides. that said no more than foreign, That he is. What beyond this they knew,foreign. they were beholding to Revelation. For that Rule of Justin Martyr is undeniable, with which he often in that Book presseth the Grecians, foreign; i. e. 'Tis not possible for them who had not before learned so great and Divine things from those that knew them, either themselves to know them, or rightly to teach others; whatsoever it was then that the Chaldees, Egyptians, or Greeks, knew or taught aright of God, that they received from Moses, and the Prophets, and stole it out of their Writings, though that the Theft should not appeare, they disguised it under other notions, and fictions;Ambrose. to the truth of Religion then they were beholding for what they knew or taught truly of God. Veritas à quocun{que} dicituri, à spir…tu sancto profecta est, Truth by whomsoever it is said, yet it proceeds from the Holy Ghost.
Secondly, But this is not all that Religion doth for us; for after it hath acquainted us with God, it joynes us close, and re-unites us to God. Religionis nomen à vinculo pietatis deducitur, It hath its name à Religo, to binde. It bindes us in a Bond of piety; and to acknowledge that we are not at liberty, but bound and oblig'd to performe what we have undertaken. The very forme of the Indenture,Hos. 2.23. is thus drawn, I will say to them, Thou art my people; and they shall say, Thou art my God; 'tis a mutual contract on his, on our part; it had its rise indeed from love; He lov'd first, and therefore we are but to love againe. In him it was free, in us it is duty; and that which sets the measure of this love (if it have any) and prescribes the Offices of this love, is Religion; we never can of these make due payment, till we are Religiously united to him.
Thirdly, And from this loving union there flows another admirable effect, which is an inward observance, and an outward adoration of that Entity, which a man esteems to be of so high and Divine a Nature. His study is to exalt God to the highest degree, and to abase himself to the lowest; so did the Father of the faithful in his Petition for Sodome, Gen: 18.27.He acknowledgeth God to be his Lord, himself dust and ashes.
Such is the force of this Divine vertue, it makes a devout soul dedicate himself wholly to God; his body to be Gods Temple, his soul the Altar, his affections the offerings, his spirit his Image, the best expence of his time to serve, to extoll, to imitate, to implore his God. Religion prayes, Religion fasts, Religion adores, Religion it is that gives thanks, Religion that gives reverence to his holy Name, to holy dayes, to holy places; by this only it is that we yield obedience to what we should, confess, are sad, and ask pardon for what we cannot do.
Go now and say, but with what face I know not, that Religion is not a good part, which teacheth so much good. If to know God, if to be united to God, if to exalt and glorifie God, if to adore, obey, worship, serve him, have any goodness in it, then certainly that must be good which teacheth the Rule and Practice of all these.
2. Religion good for the Societies of men.
But I come now to men; and if we shall prize and esteem that duty which man owes to man, and the performance of it as wonderfully conducing to the conservation of Humane Societies, Religion must be confess'd to be a Good part. It is no peculiar conceit, but a matter of sound consequence, that all just and charitable duties, are by so much the kindlier performed, by how much the men are more Religious from whom they proceed.
No act of Justice is so genuinely executed, as where the feare of God is the first moving cause, his glory the end; and the Rule by which Justitiaries proceed, his Word and Will, and not some sinister respect, or crooked line of their own. For if those who fill the seats of Justice, follow it only as a Trade, with unquenchable and unconscionable thirst of gain, being not fully perswaded in heart, that justice is Gods own work, and themselves only Agents about it; that which was ordain'd for the common good, will be made the very Rod and Scourge to torment poor innocents, and a cause of a common misery.
Those who extoll the Golden age, acquaint us with many admirable effects,Ovid. Met. Hesiod. as that men at that time, of their own accord; without any Law, kept their Word, their faith with men, that they lov'd what was right, and hated what was wrong; that not feare of revenge or punishment, but meer love of vertue and equity was a barre against all oppressions. And how came this about? The gods, say their Poets, did as yet dwell and converse with men; they had those, though feigned Deityes for their Tutors, for their Directors, for their Guardians; and they were so Religiously aw'd by their presence, that they had no thought to attempt any unjust act; but upon their retirement to Heaven, then
—Fugere pudor, verumque, fidesque.
And justice and all fled together.
Ʋltima caelestûm terras Astraea reliquit.
The truth I confesse is disguised in a fiction; but the Moral is, That where God is, there will be good; and where good is, 'tis the work of a Religious feare.
To go one step further, let the god be never so strange and false, yet in the Religion of that god, some principles are true, from which have sprung notable effects for the benefit of mankinde. Not a man among the Heathen, who had or hath a stock, a stone, a clout, a Fetisso for his god, but will yield you this Principle, that breach of Oaths is detestable to their Deity; and that such as should be wilfully guilty of that hateful crime, alwayes were to be pursued with Divine Vengeance. It was their errour to attribute so great power to their Puppets and false gods; yet the right conceit they had, That to perjury, and injustice, vengeance belongs; made, and doth yet make them so punctual in their Contracts which they make with men.
I verily believe, that those specious vertues, their milde severity, their severe but exact justice, their chastity, sobriety, valour, their integrity and honest simplicity which we read of, admire, and commend in the Heathen, were no other than the fruits of true Religion; some Axioms and Principles whereof, were by God rooted and imprinted in their hearts; for they were but foreign, Thieves of other mens goods; having borrowed,Clem. Alex. or if you will, pilfer'd from Gods Truth, whatsoever they published and practised as true.
These Maxims common to them with us, tyed the hands from violence, the tongue from blasphemy, the eyes from beholding vanity, the heart from impure conceptions, the head from Treasonable plots, and the feet from running to vile excess; upon all these Religion laid a strait, but an awful Yoke; which, who so cast off, were even by themselves branded and reckon'd among the irreligious.
But if it be said, that these effects being common to all Religions; to the false, as well as the true; therefore the goodness even of those is this way set forth, as well as of the Religion we profess: I would have it remembred,
First, That these effects proceeded, as I said before, from those common Truths and Maxims, in which the falsest Religion in the world doth communicate with the true; viz. That there is a God; that this God is to be honoured; that this God hates cruelty and injustice; that this God hath foreign a revengeful eye; that he is a holy God, and doth detest unholy actions and persons. To the truth of Religion the effects may be attributed, though they that do them are not of a true Religion.
Secondly, That howsoever this their Religion, be it what it will be, may teach them some Truths, and dictate some good things; yet it is not in all things absolute, in all things good, as is the Christian Religion; and therefore not that good parr which our Saviour here commends in Maries choice. It will not then be amiss next to examine, how farre that Religion we professe is foreign, that good part, and excells all other Religions that ever were yet in the world.
3. That Christian Religion is that good part.
Every Religion beares in her very dictates the Image of the Authour. Nature never invented, or imposed any that did not favour her; nor the Spirit of God any, that did not oppose Nature. Let then this be the Lydian stone to make the trial; that which will distinguish Christian Religion from the rest, and give it a preheminence above the rest; we need no other. What Religion doth plainly content nature, let that be false; what gives more sincere glory to God, and destroyes the works of the flesh, let that be true and good.
Now look over all the Rules of Christian Religion, and shew me but one that gives liberty to the flesh, to our carnal appetite; what one doth not breath forth the greatest holiness, purity, piety, charity, that can be expected?Just. Mart. foreign. Naz. foreign. Tertul. de Idol. Among the Heathens, their very gods were contentious, and had their Warres; wanton and lustful, and had their Ganymedes, their Europae's; Gluttons, and had their Feasts. A goodly Religion certainly where the Authours were so vitious, and whose set forms of service were compos'd of nought else but brutish obscenity!
But I pass by these, as not to be named to chast eares. What should I say, that that very Religion which God gave unto the Jews had imperfection in it?Heb. 7.18, 19. Col. 2.17. Heb. 10.1. Gal. 3.24. and 4.9. Ezra 20.25. The Apostle speaks it plainly, that it was disannull'd for the unprofitableness and weakness thereof. A shadow it was of good things to come, and it made nothing perfect. At best but a School-master to lead to Christ, in comparison of whose Sacrifice, all the Mosaical Ceremonies were but weak and beggarly rudiments. And therefore God tells the Jews by his Prophet, That I gave them Statutes which were not good; not good sufficiently, because they never could by them obtain the end; for those Sacrifices which they offered yeare by yeare continually, Heb. 10.1.could not make the comers thereunto perfect. Thus it was in the Rites, thus in the Ceremonies; and for the Moral part of it, in one point an indulgence they had, or took at least, for the hardness of their hearts,Deut. 24.1. Mat. 19.7. Mat. 5.21. Moses admitted a Bill of divorce. And in the Commands of the second Table, they gave an indulgence to themselves to hate, they took liberty to be angry, to slaunder, though they might not kill. A wanton eye was thought no crime; or an adulterous heart esteemed no fault.28. 33. With others they jested, and so that they kept from perjury, to sweare by the Temple, was nothing with them. 'Tis not their practice I speak of,21. 'tis of their Doctrines; these were the Commandments of men currant among them, and these they had been taught from the Ancients. Our Saviour was faine in a full Sermon to confute all their Glosses, and hypocritical pretences, for their breach of the Moral Law.
There is but one more which stands out in competition with the Christian Religion, and this is that of the Impostor Mahomet; and he that should read his Alcoran, would conceive he hoped rather to meet with beasts than men. To say nothing of his disguised Stories of the Patriarchs, stoln by him out of Moses, but chang'd into lyes, and old Wives Tale; who can Relate the stories of Angel Adriels death, Seraphuels Trumpet, Gabriels Bridge, Herroth and Marroths hanging, the Moons descent into his sleeve, the Angels Hammer, the Litter, and much of the same Bran without laughter! Besides these ridiculous Fables, how doth he sooth up nature; A man would think he heard Epicurus rather reading a flattering Lecture of pleasure, than a grave Law-giver; for his Ordinances are encouragements to licence baits of pleasure; his heaven somewhat like the Millenaries, a Paradise of Amorous Ladies; by him revenge is encourag'd, multitude of Wives tolerated, theft allowed. Reason it self being the impress of God in man, hath light enough to perswade that this Religion cannot be good, whose Laws are wicked and licentious, and credit bolster'd up by lyes, fables, and impostures.
On the contrary, by Christian Religion we curb Nature; we restraine, we discourage, we threaten her; teaching not to rest in outward actions of piety, or dispensations of men, but to strive unto sincerity, without which we may expect no part in Christ, no salvation, no future life, no help in our prayers, in Sacraments, in any Christian duties. Call upon men we do to set the heart to work in all Devotions, without which the lips are but bablers; to set the hand to work in all good actions, without which the heart is but an hypocrite. Our Law is an undefiled Law, and converts the soule. Psal. 19.7. Naz. foreign. propè finem.With us it is a sufficient matter of accusation, not only to be wicked, but to carry a heart, and a desire to be such. For we prohibit the very purpose as well as the Act and the Deed. Chastity is so farre exacted by this good Law, that it puts a Covenant upon the wanton eye,Mat. 5.28. and a restraint upon the adulterous heart. Perjury with us is held for so vast a sinne, that forbid we are by a solemne sanction, not to sweare. Sweare not at all; Verse 34. 1 Thes. 5.22.by us even the appearance of evil is to be avoided. To speak ill, to do ill, to think ill, to plot ill, are alike forbidden; all iniquity be it never so close or secret, must by our Law be forborne. Read but the fifth Chapter of Saint Matthews Gospel, with our Masters Comment upon Moses Law, and there you shall see the perfection and goodness of our Christian profession.
Now let me appeale to your own soul, and unto the judgement of the whole world, whether that Religion must not be good, whose rules are so good, whose commands so holy? Whether it be possible, that should receive its rise and being from flesh and blood, which keeps under, opposes, destroyes flesh and blood? That certainly, which is so opposite and contrary to mens affections, so cross to their mindes, must be from heaven; that which commands men to be holy as God is holy, 1 Pet. 1.16. Jam. 1.17.must needs be from a holy God, and consequently it must be good; for every good gift comes from above, and comes down from the Father of lights, with whom there is no variableness, nor shadow of turning.
Could I finde the least favour given to our will and natural corruption in it, I should suspect that the Authour of it consulted with flesh and blood; as those we see do, that break,2 Pet. 3.16. or countenance their breaches by some or other Clause they finde written in it; forc'd they are foreign to wrest the place, and set it on the Rack as it were, and torture it, before it can be got to confess and countenance what they would have it. But when I cannot finde here the least indulgence or dispensation granted to the least sin, no,2 Thes. 5.22. not to the appearance of evil, convicted I am, and so must any man that carries not about him an obstinate soul, that this is alone the good part; or since some will so have it, the best part; nor Heathenish civilities, nor Jewish Ceremonies, nor Turkish Libertinisme may be named in the same day with it.
Honesty then and piety we have to plead for us; justice and charity, Arguments of sufficient weight to get the good-will of a vertuous soul. But that which most works upon the hearts of most men, is Ʋtile, profit.
Nil nisi quod prodest charum est. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? Job 21.15.say those prophane men in Job. Cui bono? What profit will it bring us? how shall we be the better for it? is that powerful reason that draws men all the world over. Might it then be discern'd which way this which is so magnified for a good part, might be profitable for us, then without doubt it would be desired, and make men good indeed. Even thus farre our Saviour to winne our affection, hath condescended also, assuring us that it is so beneficial, that it will be of an eternal use. Non auf…retur.
It shall never be taken away.
All things under the Sun, are stigmatiz'd with the name of Vanity. Vanity of vanities, Eccles. 1.2.all is vanity, saith one, than whom never any one had more experience; and at what rate soever we esteem them, yet we esteem them the less, because we are sure they will not last.
In this one thing it is, that Religion and Religious duties hath the priority,Cic. pro Archia. that they will not leave us, nor forsake us, pernoctantur, perigrinantur, rusticantur, commoriuntur, consepeliuntur, resurgunt, at night they lay us sweetly to sleep, in our way they accompany us, in the Country they attend on us, when we expire, they go to the grave with us, and at our calling up, they will rise and appear, and speak a good word for us. Blessed are they that dye in the Lord, Rev. 14.13.for their works follow them; this only might win our good-will. There is not any one thing in Religion, that is subject to decay. Not our God, for he is eternal, not changeable in himself, not changeable to us;John 13.1. Mat. 28.20. Mat. 1.23. Rev. 14.6. whom he once loves, he loves to the end, and will be present with those he loves, for ever; for this he hath given us his Word, I will be with you to the end of the world. His name is Immanuel, God with us. Not his Law neither, for that is immutable; it is the everlasting Gospel; after which we may not look for another; that which shall not be taken from the Church, till the Church be taken out of the World. Not his Spirit that informes the Church,John 14.16. for that he hath passed his promise, I will send you another Comforter, that he may abide with you for ever.
This Gospel it is that proposeth meat to us that perisheth not, bread of life that decayes not, fountaines of living water that will spring for ever. This Gospel it is that enjoyns duties as I said,Joh. 6.27, 32, 33, Joh. 7.39. Psal. 56.8. that will not desert us; draws from us teares, which God will put into his bottle; teacheth us to give Almes, that God will record in his Book; do such works which will go along with us to the Throne of God, and never leave us, till they behold a Crown upon our heads.
Nothing you can name besides, will be so fast a friend, stay, attend, abide, and follow you. And in that our Saviour fastens non auferetur, to this one good part; evident it is, he puts a difference betwixt this and all other petty goods of the world; intimating to us, there be other things of a flitting disposition;Chrysost. though not this, yet those Transitory. And so they are like the Nest of Swallows, made up of a little dirt and a few straws, which in a frosty Winter drop down of themselves.Gal. 6.8. Mat. 15.17. That which is sown to the flesh, is lost in corruption; that which is spent on the belly, passeth into the draught; that which is laid on the back, falls to rags; a decay there is upon all these. Let then our estimation be according; terrae damnemus, quod habemus à terra, let us leave to the earth, what we have from the earth, and begin to withdraw our love from that, which will so basely withdraw from us. Can we suspect only a man, whom we have made choice of to be our friend, into whose bosome we pour our secrets, with whom we love to spend our hearts? have we I say, the least suspicion that this man would prove a Judas, kiss, and kill, and stand afar off in the day of trouble? our affection will cool and abate wonderfully to him; but upon experiment, that actually he proves a Traytour, apt we are to take up Davids complaint; This my companion, Psal. 41.9.my guide, my own familiar bosome friend, this was the man that forsook me.
It is beyond suspicion, certain we are, that the wedge of Gold in which we have put our confidence, all those pleasures which we have endeared in our bosome, our ambitious thoughts with which we have taken sweet counsel, even those whom we have loved so dearly, that we have prophanely brought them with us into the house of God, and walkt with them there as friends, even a…l these will betray us first; and then leave us, when we are ready to leave the World. They will be then taken away; and if they come in sight at the last gasp, they will be such miserable comforters, as the surviving Canaanites were to Israel, Scourges in our sides, and thornes in our eyes. Josh. 23.13.Thus much we all know, and this consideration very much abates the heat of our affection to all these.
At that day the memory of a well-led life, a conscience established by faith, the remembrance that we have sate at Christs feet, and heard him Preach, an honest endeavour to remember what we heard, and a love and practice of those good lessons, will be the best and surest friends that will stick by us. It is the commendation of Mary, that she made her Election this way. Expositours unanimously have made this good woman the pattern of a contemplative man, who bendes his thoughts to meditate on heaven, and consider the earth after upon good grounds to make his choice. Is it thy purpose then to choose aright? call for Mary, bid her come and help thee. For he that considers not well, chooses but ill; whereas he that puts every circumstance into the Scale, and weighs all, is not like to be deceiv'd. Solomons good woman considered the field, and bought it; Prov. 31.16.she consider'd before she purchased; for where there is buying, and no consideration, the bargain is not like to be advantageous.
Mundus est personatus, all the World acts but a Comedy; and it is not within, what it is without; it sets forth honour, pleasure, riches, in the best attire, and instructs them to act their part so plausibly, as may best please. Before then thou be enamour'd of any of these, pull off the Vizard, and behold what they are within. Non hominibus solum, sed etiam rebus demenda est persona, & reddenda facies sun; not from men only,Seneca. but from things the personated outside is to be taken off, and every thing made to appeare in its true natural shape and face: Consider then before you choose, and then you will make no more choice of those I but now named, for what they show, than you would do of a Horse for his glistering caparisons. And know withal, that when you have made a bad choice, and selected these, you have chosen that which will not make you happy.
It was the judgement of the wise,Isoc. ad Demon. Plutarch. foreign. Cicero. 1. Paradox. that all the things which they in their Philosoph… call'd Bona, were not to be truly stiled good things, or such as would make their happy man, because they were placed upon Fortunes Wheele; Eripi, surripi possent, a man could have no hold-fast of them, nor call them Sua his own; if they stay'd with him to day, they would steale away, or might be stoln away to morrow. They were but like a fire among Thornes, that blazeth and crackles, and presently goes out. It must be in their opinion the constellation of vertues, that would make their happy man; because nor the force of fire, nor the waves of the sea, nor disfavour of Princes, nor rage of Tyrants, nor Sword, nor Age, nor Sickness, no nor Death it self could take their vertues, nor good deeds from them. You see whatsoever was subject to inconstancy, they thought too weak to be the foundation of felicity; and that those things were especially to be pursued which were constant. Their accompt they made upon non auferentur, that they could not be taken away. This made them so resolutely honest.
And yet for this, they wanted much of the security that we have; they had but a dimm light to view it by; we have the light over and above of the Scriptures;Cic. de Senect. they had nothing but the Testimony purè & elegantur actae aetatis of an honest life; which how good soever, yet is subject to defects; we have a promise from God, and a pardon annexed to the promise for what would make us unworthy of it; they had before them for patterns of vertue,Tertual. de patient. meer natural men, gloriae animalia; we have the Prophets, Apostles, Martyrs, assisted with extraordinary grace.
Now if those men were so affected with what was permanent; and if the consideration of the alteration of all things below, and the meditation of the unchangeableness of what they thought the sole good, were to them that saw so little, and so darkly, so powerful a motive to make a good choice; what should this be to us, who are compassed with a Cloud of Witnesses, have the Word, have the Oath, have the Promise, have the Son of God, have the Seal of the Spirit, that our labour of love shall not be forgotten, that our sincere, though weak service of God, shall never be taken away!
The CONCLƲSION.
Bern.Quid in hoc mundo fratres agimus, aut quid d… hoc mundo? Oh my Brethren, what is it we do in this Word, or what concerning it? about it we are not to do much, except to undervalue it; solicitous and careful we may not be about it, except it be to shake it off. Our bodies are but the Prisons of our souls; and since we expect a delivery, why is it that we are so much in love with our fetters and shackles? Suppose these were of the Gold of Ophir, yet they be fetters still; and therefore let us not so much esteem their price, as weigh their incumbrance; though they cannot, yet this the trouble must certainly be removed, our work must be no more than needs must to meddle with the World.
Agendum tamen aliquid in mundo. And yet while we are in the World, we must not be idle; for man was borne to labour; even Adam in Paradise had somewhat to do. God loves no loyterer; neither let it displease you to learne your work, and take your Task from a Woman. Set Mary before you; and what you have seen her do before you, do you likewise.
First, Agenda est poenitentia, you must be penitents, that's your first and chief work.Ezek. 18.2. Tertul. de poenit. cap. ult. For ever since our father Adam eat sowre grapes, the teeth of all us his children have been set on edge, for which we are to be sorrowful men; being borne to no one work more than to repentance. Mary may be our pattern for this, that took up her seat at Christs feet, turn'd her eyes into water,Luke 7.38. and her haire into a Towel to wash and wipe him, that by his blood was to wash and wipe off her spots. This was her first choice, and by it she gain'd an absolution; and if we choose this way to win Christs love, we shall be dismissed as she was; Multa remissa peccata, quia dilexit multum, 47.Many s…ns were forgiven her, for she loved much.
Secondly, And it seems she liked her first choice well; for when she chose again, she chose the same place, the feet. There first she sate to repent, here now to learn. The first words she heard, were so comfortable, that she thought nothing but honey could drop from those lips. No Task she knew could be heavy, that love imposed; and therefore she was resolved to listen what burden he would lay upon her; being unburdened of her sinne, she found her neck ready for any Yoke. The place she made choice of, shews she did submit to be a Scholar, and prepared to do what she was bidden.
And let this be our second choice, let us all get us to our Saviours feet, hear him, and learn of him, as Mary did, and suffer all other things slip by us in comparison of than which will never fail; it is a necessary point, we cannot be without it; 'tis a good part, for it will make us good; and 'tis a lasting part; the praise of it, and the prize or reward of it shall never be taken away from us.
While then we have day before us, let us work; work and sweat for that meat which perisheth not; while we are in Gods Vineyard, let us labour; labour for that immortal penny, for which our Master hath hired us;Mat. 20.1, 2. Mat. 13.44. while we are in the field (the field is the World) dig, dig and delve for that hidden treasure, that the wise labourer having found, sold all, and bought it. For what we work for else, and sweat for else, and labour for else, and dig for else, and Trade for else, and purchase else, is nor vera, Bern.nor nostra; is not true, nor truly ours. Not true good, for it will prove like Jobs Winter brook, full of water in Winter when it raines day by day,Job 6.15, 16. and there is no want; but in the greatest drought when the earth chops and gapes for raine, not a drop in it; neither can we call these properly our own, because we cannot carry them along with us; Si vestra, tollite vobiscum. Prove them to be yours, and take them in Gods Name along with you; such property as we have, we cannot hold it long; if as long as life, which is not alwayes, yet not for ever.
We commonly distinguish of life, and divide it into this present, and that which is to come; and this we call temporal, the other eternal; in respect of Nature thus I know it is; but if we will look upon Grace, there is but one life; this and that the same; and that no other than the continuance of this. Ʋita haec una & eadem quoad essentiam, quae à suo principio permanet in aeternum; this life of grace is but one and the same in essence, proceeding from such a principle that doth continue for ever; to wit, the powerful operation of the holy Spirit, which raiseth and quickens every member of Christs mystical Body in this life, and will quicken it in that other eternally.
When we go out of this Valley of teares, we begin not then to live, but we live more perfectly; what we did here in much weakness and deficiency, that there we shall do to the heighth; what here we possess but in part, there we shall enjoy in the whole; our vertues that had here their abatements and degrees, shall there be consummate; and the evidences of this our new life, which are the actions proceeding from those vertues full of imperfection below, shall above be made absolute; this is that Saint Paul teacheth. Now we see through a Glass, foreign, darkly in a Riddle,1 Cor. 13.12, 13. the picture of a face for a face; but then we shall see the face it self, face to face; now I know in part, but then shall I know even as I am known; yet however this dark sight is a sight; and this partial knowledge, is knowledge which is not extinct when we go from hence, for it abideth; Now abideth Faith, Verse 13.Hope, and Charity; and what abideth, though never so much bettered, yet is in some sence the same it was before that alteration; for a change of any quality in degrees, never alters the species. Our faith that admits of degrees here, our love that riseth and falls into more or less here, our hope and confidence that hath its Lucida intervalla, swoonings and recoveries here; our choice that is inconsistent, weak, cold, and remiss here, together with all the Christian acts that flow from these, will be, and remain the selfsame, though strong, fervent, absolute, and constant. Whence St. J…hn calls it Vita manens, a life that abideth; and denies it of any malicious man (the like may be said of every irregenerate person) and we know that no such hath eternal life abiding in him. 1 John 3.15.It is of this world the Apostle speaks; for in that other there's no place for hatred, or malice, nor murder to be committed; in this then that eternal life begins, which is to abide in heaven; there we shall continue to manifest the same acts of the same life we lead here, though far more perfectly.
It is an errour then with which many men are seduced, that no man enters into eternal life before he dyes; for whilst he lives among men in the Church Militant, he must set his foot upon the Borders of it. He must live the life of grace, that intends to live the life of glory; which two differ only in this, that this is a gracious, but that a gracious and glorious life. Grace is a necessary ingredient in both, but heightned to that pitch, that it is perfect and perpetual.
To shut up all then, remember this Truth, that you must carry somewhat out of this World with you when you go hence; somewhat that will not leave you. It is the life of grace which you must begin here, if you hope to be perfect there; study to be gracious, or you can have little confidence to be glorious.1 John 3.2, 3. So saith St. John, Whosoever hath this hope, that is, to be like God, and see him as he is, foreign, purificat, castificat, sanctificat, purifieth himself, and purgeth out the baser dross; labours to have a chast soul; though he cannot be perfectly holy, yet he is upon the Work of Sanctification, and doing somewhat about it to perfect it day by day.
There is not any thing in the world but hath its beginning; sentences begin from words, words from letters, harvest from corne, corne from seeds; in this life it is that this seed is sown, in that other is the Harvest; in this is the labour, in that the wages; and this Harvest and these Wages, are the penny of immortality, which is circular and round, and hath no end; time shall not end it, not any casualty or enemy dispossess us of it. Our Saviour makes this promise for our encouragement to Mary, that this necessary work in her hand, this good part should never be taken away from Her.
Never from her, nor never from any that are of her minde. When multa, many things; nay, omnia, all things of the world shall faile, vanish, and be taken away from us,Job 16.2. or we from them, and in the close as Jobs friends, prove miserable comforters; this one necessary will stay behind, this good part will continue by us;Ruth 1.17. and like Naomi to Ruth, prove a fast friend; not leave us, nor forsake us, till it hath brought our souls, and caused them to be receiv'd into everlasting habitations.