One Hundred Select Sermons

SERMON IV.

IN the Text itself there are two General Parts considerable. First, The Vinedresser's Petition and Request itself, which he here notes, Lord, let it alone this year also. Secondly, The Terms or Conditions which his Petition proceeds upon, and these are twofold: The one is taken from himself; Till I shall dig about it and dung it; and the other is taken from the Fig-tree, upon the supposition either of Amendment, or Incorrigibleness; If it bear fruit, well, if not, then after that thou shalt cut it down. These are the parts of the Text.

We begin with the first of these parts, viz. the Vinedresser's Request and Petition itself, wherein again observe two things more: First, The matter of the Request, or the thing itself, which is sued and petitioned for, and that is mercy and forbearance towards it: Lord, let it alone. Secondly, The Determination of the Time, for the exercise and continuance of this forbearance: and this for one year more; This year also.

First, To speak of the former, viz. The matter of the Request, or the thing itself petitioned for, and that is the forbearance of the Fig-tree; Lord, let it alone: This was beg'd and beg'd by the Vine-dresser in the behalf of it: From whence we may observe thus much, That it is the special work of faithful Ministers, and Pastors, and Laborers in God's Vineyard, to divert and keep off that wrath, and vengeance, and judgment. which he threatens, and which is near to their people.

Thus does the Vine-dresser here in the Text; The Owner of the Fig-tree, which was God himself. He had threatened it with destruction (as he justly might) for it's great unfruitfulness after so long and continued expectation: These three years I come seeking fruit on this Fig-tree, and find none; Cut it down, why cumbreth it the ground, Now comes in the Dresser of the Vineyard with this seasonable Motion and Request, in the very nick of time, Lord I beseech thee let it alone, and for this once be more favorable to it. This is that which belongs to Ministers and Pastors in regard of their Office, not only to be the Conveyers of Instruction, but also of Protection: Nor only to defend from sin, but also from punishment.

This is that which we shall observe, and find all along in Scripture, as Joel 1.13. when there was a Famine brought upon the Land, the Vine dried up, the Fig-tree languished, the Pomegranate withered, &c. Who are there invited to bewail it, and lament it, and mourn under it? why ye shall see it is the Dressers of the Vineyard: And that which were so not in the literal sense, but in a spiritual, Gird up yourselves and lament ye Priests. Howl ye Ministers of the Altar. Come lie all night in sackcloth ye Ministers of my God. These were they who were called upon to be sensible of the present Judgment. And so again in the second Chapter of the same Prophecy of the Prophet Joel, and the 17th. verse, &c. Let the Priests, the Ministers of the Lord weep between the Porch and the Altar, and let them say, Spare thy people O Lord, and give not thy heritage to reproach. Wherefore, &c. So Isa. 62.6, 7. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; ye that make mention of the Lord (as ye that are the Lord's Remembrancers) keep not silence, and give him no rest till he stablish, and till he make Jerusalem a praise in the earth. This was the practice of Moses, that faithful servant of the Lord and Governor of God's people, still upon all occasions when God's anger was kindled against his people, he comes in and intercedes for them, and speaks in their behalf, that the Lord would be pleased to spare them, and forbear them, and show pity towards them. This was the practice also of Samuel; as we may see an instance of it, 2 Sam. 12.29. When the Israelites had committed a great sin, and God had expressed his displeasure against them for it, they desire him to pray for them, and he does not refuse it, as thinking himself engaged to it upon the account of that Office and place which he sustained as a Prophet amongst them. God for bid that I should sin against the Lord in ceasing to pray for you.

The ground hereof is this, First, Because Ministers are middle persons, as it were betwixt God and the people: They mediate and deal betwixt both; as it is declared expressly of Moses, Exod. 19. v. 1. He told God the words of the people, and he told the people the words of God. He is a Prophet, and he shall pray for thee; as God said of Abraham to Abimelech, in Gen. 20.7. This is one thing which makes for this work to be performed by them; and then, which we may add hereunto, the Affection which does belong unto them, from this Relation. This it makes for it also. When a Child is in any danger, who should sooner speak for it than the Father? When a Sheep is ready to be swallowed up, who should sooner interpose than the Shepherd? When a City is ready to be betrayed, who should sooner bestir himself than the Watchman and Governor of it? Why thus it is now with those who are Ministers and Pastors of the Church: They are Fathers, they are Shepherds, they are Spiritual Watchmen, and what not to work them, and to engage them hereunto. This very expression in the Text carries an Argument with it, wherein they are called Dressers of the Vineyard, who are much concerned in the safety of Those Trees that belong unto it; as a piece of their own handy-work. Men are usually chary of plants of their own watering, & of Trees of their own setting; and of anything which hath been matter of labor and pains unto themselves; destroy it not, for there is a blessing in it, Isa. 65.8. It was God's Argument which he used to Jonah, That he had pity on the gourd, which he had not labored for, nor made it to grow; and how much more did it then concern him to have pity on Nineveh? Surely, as people are specially and principally the workmanship of the Lord: Ye are God's husbandry: Ye are God's building, 1 Cor. 3.9. so they are also in part and subordinately the work of the Ministers also: I have planted, and Apollo hath watered, as it is in the sixth verse also of that chapter. You know how it is sometimes with Nurses and Servants, who have taken a great deal of pains about the Child, they are very chary and tender of it, and bear a special affection to it: And when Parents are about sometimes to correct it, why they step in presently to save it, and take it out of the Mother's hand, that she may not deal so sharply with it: They plead for it, and promise for it, and give their word for it, and are very earnest in its behalf, to keep it and preserve it from the Rod. Why thus now likewise is it with faithful Teachers and Ministers of the Church of Christ: They are Nurses as it were to God's people, and have the bowels of Nurses towards them, as the Apostle Paul expresses it of them in 2 Thes. 2.7. And so accordingly do save their children from the stroke of God's anger upon them by interceding for them.

This it first of all shows us, how that Ministers are not the worst members of any Nation or State whatsoever; especially such as are faithful and conscionable in the discharge of their places; no, but they are special savers and preservers of the Lord's flock: They do not only serve to instruct God's people, but to protect them; not only to show them their duty, but to keep off their ruin: They are shadows against the heat: They are coverts from the storm: They are Advocates, and Pleaders, and Interceders with God for his people, upon occasion of any evil or mischief which is near unto them; of Sword, of Restilence, of Fire, of Famine, and the like: Such as these, they stand in the gap, they make up the breach; they wrestle, and tug, and contend with God for their people, that he would be gracious to them; and they many times fare the better for their prayers in such respects.

This accordingly calls for answerable carriage towards them, for the farther encouragement of them in such Offices as these are, not to slight them, not to grieve them, not to do anything which may lessen or take off their affections towards them; for while they do so, they do ill consult with their own safety and preservation. We know how ill David took it from the hands of Nabal; that when he had been a great safeguard and protection to him, and all his family, that they were not hurt, nor mist anything as long as he was conversant amongst them, but was a Wall to them both by day and by night; yet that base and ungrateful Carle, he thought much of a little refreshment to be given to him and his soldiers, which we know how dear it had also likely to have cost him, even to the destruction of himself, and all his household. These who are preservers of others, have need to be kindly used and entreated by them upon all occasions. It is a sad thing for people to have them rising up against them, which should rather speak for them. When Moses shall come to that pass as to say, Respect not their offering. I have not taken one Ass from them, nor done them any hurt, and yet they deal thus with me, in Num. 16.15. When Jeremy shall come to that pass as to say, Remember Lord that I stood before thee, to speak good for them, and to turn away thy wrath from them; and yet thou knowest how they carry it to me, in Jer. 18.20, 23. Thus it has been sometimes in the world, and very sad whenever it has been so; as that which is unsuitable and agreeable to that which is required, and and may be expected from them.

Secondly, Here's an Item also for Ministers, and those who are by their place Vine-dressers in a spiritual sense, to teach them what is required and expected from them likewise; and that is to put on such bowels as these are upon themselves and to draw them out upon all occasions. Ministers are not only to labor for Ministerial Abilities, but also for Pastoral Affections; nor only to endeavor to keep their people from Eternal Destruction, by teaching and admonishing of them, but also as much as they may to keep them also from Temporal Destruction, by praying and pleading for them, and by being earnest and importunate with God for the diverting of Judgments from them: Because a Faithful Ministry it is a business of great security in the improvement of it to those places in which it is.

Again further, it also shows what we should be especially ourselves for our own particular. Those that must plead for others, they had need themselves to be in very good terms of favor and speculation, and not to have too much business chargable upon them. A Minister had need of all others to walk most closely with God, to perfect his communion with him, to keep his heart most upright before him, and to approve his ways unto him; not only for his own salvation, and the good of his own soul in particular, but also for the preservation of his people, and the keeping off of danger from them, that so he may with a great deal more freedom, and boldness, and liberty of spirit come to God and speak in their behalf. How shall a Minister ever confidently desire that God would be pleased to let alone his people, when as the Lord hath it may be much ado even to let him alone himself, and not to destroy him? Therefore it concerns us especially of all others to be men of good Acceptation, men of desires or greatly beloved; as it is said of the Prophet Daniel for his particular, Dan. 9.23. And so much may suffice to have been spoken of the first particular in this first General, to wit, the matter of the Petition or Request, which is here made by the Vine-dresser in the behalf of the Fig-tree, that is, of the Ministers in regard of the Flocks belonging to them, which is the Forbearance of them. Let it alone.

The Second is the Determination of the Time, for the exercise and continuance of this Forbearance; and that is 〈 in non-Latin alphabet 〉 , This year also. There's a special Emphasis in this, which is not to be passed by us. We'l take things as they lie before us, and as they offer themselves to us, to be handled by us.

And first, This, we have here intimated to us, the Patience and Forbearance, which is in God towards the sons of men, for some time even of his own accord. This also here in the Text it is a Relative particle, which has respect to some former indulgence of this Lord of the Vineyard towards this Fig-tree, whiles he says, Let it alone now also; it does imply, that he had for some time let it alone already; and so indeed he had, as we may observe out of the foregoing verse; He had spared it, and let it alone for three years together; in all which time he had looked for fruit from it, but yet had found none. That which we may observe from hence is this, That the Lord does not presently proceed to Judgment upon people for their unfruitfulness, but is willing and content for some time to let them alone, and to stay waiting and expecting from them. Here was one year looking for fruit, and none then; yet it is let alone: He comes the next year, and is also disappointed, yet forbears it still one year more to try what it will do, and is still disappointed, and yet is still patient with it. And this (I say) sets forth unto us the patience of God towards a people ere he proceed in judgment against them: This is observable in him in divers instances and examples of it, which we meet with-all in Scripture. Thus it was with the Old World; God did not presently bring the I lood upon them, but gave them a fair warning of it long before. Gen. 6.3. The Lord said, My Spirit shall not always strive with man, for that he also as flesh; yet his days shall be an hundred and twenty years. According to that of St. Peter in 2 Pet. 3.20. where it is said, That the longsuffering of God waited in the days of Noah whiles the Ark was in preparing. And so for Israel he was very patient towards them, 2 Chron, 36.15, 16. The Lord God of their Fathers sent unto them by, his messengers, rising up early, and sending them because he had compassion on his people, and on his dwelling-place. But they mocked his messengers, and despised his words, and misused his Prophets, till the wrath of God arose against his people, and there was no remedy. And so for Jerusalem, our blessed Savior expresses himself after this manner towards it; O Jerusalem, that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a Hen gathers her Chickens under her wings, and ye would not, Luk. 13.34, 35, &c. This the Lord is pleased to do upon divers considerations. First, out of his Nobleness, and Royalty, and Generosity of mind, as we may so express it: To show that he does not take pleasure or delight in the death of sinners, as he hath sometimes told us: He loves not to destroy there where he can any way spare: His longsuffering it is salvation, and has that in the scope of it, not only eternal, but also temporal, which does sometimes also follow upon it. Therefore he loves to give them all the fair quarter and advantage that may be, and which they are o • • ble of from him. There may be now and then in Trees some accidental Impediments upon them, besides the natural barrenness of them, which may perhaps for a year or so keep them from being so fruitful: And therefore the Master of the Vineyard will not at the first cut them down, but let them alone rather for a while, that he may see how it will be with them, and whether they'll be constantly so yea or no.

Secondly; The Lord does thus with many people, that thereby he may leave them so much the more inexcusable, and may be justified in his proceedings against them, when he comes to judgment indeed; that all men's mouths may be stop'd, and that they may believe so much the more fully in God. If the Lord should cut men off presently, so soon as he is provoked to do it, they would be ready to say, he dealt too hardly and rigorously with them: now therefore, for a while does he forbear them.

Thirdly; Sometimes, to exercise this patience of the Vine-dressers themselves, which labor and take pains about these Fig-trees, God will hereby sometimes prove them, and God will sometimes hereby trouble them; as St. Paul observes it in himself, from the non-proficiency, and impenitency of the Corinthians, 2 Cor. 12. ult. And by his own patience, and forbearance of such persons, God will leave them his Ministers to a spirit of patience and forbearance in themselves, in conformity to God's own example.

The Use which we may make for our particular of this observation, is briefly this; namely, that we should not therefore think ourselves at any time to be wholly free, or exempted from judgment, because it does not presently light upon us; for we may be mistaken in so thinking. There's many a man, and there's many a people, which God spares, it may be, the first year, and the second year, and the third year, and yet at last cuts off in the fourth: spares in one hand, and yet cuts off in another. Forbearance is no acquittance, as we use to say: there's a let us alone, speaking even in anger, and wrath, and indignation, as we find it hinted unto us, in Hos. 4.17. Ephraim is joined unto idols; let him alone. But of this we shall have occasion to speak more hereafter, out of the following words; and therefore I shall pass it over here. That's one thing which is signified in this expression; Let it alone this year also, to wit, some former forbearance; which the Lord and owner of the Vineyard had vouchsafed of his own accord.

Secondly; whiles he says here, this year also; here is implied a further desire of continued patience and forbearance. The Lord of the Vineyard, as I shown before, had hitherto let the Fig-tree alone, of his own disposition & inclination. Now, the Vine-dresser desires him that he would do as much, for one year more, upon his request, and entreaty, for it. From whence we learn thus much; that those who are faithful Workmen and Laborers in the Vineyard of the Lord, they desire, as long as may be, to keep off God's judgments from his people: if they cannot wholly and absolutely prevent the • yet, at least, that they may for a while respite ••• m, and so lengthen out their tranquility to them: This year also.

This, it proceeds upon these grounds; First, that speech, love, and affection, which they bear unto them. Hatred is all for destroying; and that out of hand: But love, it is desirous of sparing, and preserving of the party beloved, as long as it can. It was a sign of the great want of this, in the Prophet Jonah; when he would have the Ninevites presently destroyed at the first dash; what, no more but so? where there were so many thousand inhabitants in it. What an unworthy disposition was this? and far from those bowels which are desirable in the Lord's Prophets; who are or should be, better affected.

Secondly; There is ground for this desire and request of Ministers in the behalf of their people, from that hope which they are willing to conceive of their amendment and reformation: Lord, let them alone this year; because, it may be, this year, they'll change, and alter course. It is true, they have been unprofitable, and unfruitful for these three years past; but it may be in one more, they'll reform, and grow a great deal better: Do but try them that. So that horeby is signified to us, that hopefulness, which it becomes those who are Pastors, and have the care of souls, to have in themselves in such cases; not too easily to be dejected, and discouraged, and put out of heart, where they find not that present effect of their ministry which they might wish or expect. For if it come not one year, yet it may haply come another: and therefore let it alone This.

Thirdly; This disposition in Ministers proceeds out of respect to themselves, and an holy jealousy and suspicion which they may conceive of their own neglectfulness: Lord, let it alone one year more, (says the Vine-dresser here of the Fig-tree) till I dig about it, and dung it: as who should say, It may be, Lord, there may some fault lie in me, for my particular. It is true, they are no better than they should be; but I have not so fully discharged my duty towards them, by putting them in mind of theirs; by instruction, exhortation, reproof, admonition, &c. I have not done all I might do, nor I have not done all I would do. Therefore spare them a little for this, that I may at least have a further opportunity of doing them good, and may be more advantage to them. When the Fig-tree is once cut down, the labor of the Vinedresser ceases, and comes to an end. And though he would take more pains about it, yet then it is too late: therefore let it alone a while longer, that so I may do my utmost, and be no way wanting in that duty which is required of me. And so now I have done with the First General Part of the Text, which is the Vine-dressers petition, or request itself, in these words; Lord, let it alone this year also.

The Second is, the conditions which his petition proceeds, upon; and they are twofold: The one is taken from himself; Till I shall dig about it, and dung it. And the other is taken from the Fig-tree, upon supposition either of amendment, or incorrigibleness: If it bear fruit, well; if not, then after that, thou shalt cut it down.

We begin first of all with the former, viz. That which is taken from himself; Till I shall dig, &c. Where there are two things observable of us. First, The Phrase, or Expression: Secondly, The Doctrine, or Notion, which is contained under it; and is exhibited to us from it.

For the First; The Phrase, or Expression. We may here take notice of the nature and condition of a Ministers work and employment: which, because it is expressed to us by digging and dunging, it is hereby signified to be a very difficult and laborious service. Digging, it is a work of some painfulness. The unjust Steward could not dig, when he was ashamed to beg, Luke 16.2. Not only for want of skill, but for love of ease; because it had troublesomeness in it. Such a business is the work of the Ministry, if it be followed so as it ought to be; and so is expressed.

And it is useful for us to take notice of it, both Ministers and People, that accordingly we may be affected and disposed in ourselves concerning it. Ministers, that we may apply ourselves with all industry and diligence to it, as not thinking that anything will serve our turn in the discharge of it. No, we must labor, and • oil, and dig, and take a great deal of pains for the performance of our duty in this particular: we deal in mysteries, and in deep things; the deep things of God, which are not received without our much digging. And so for People, they should accordingly esteem of it. There are many who think the work of the Ministry to be the easiest matter in the world; (and so it may be, as some may make it;) but in itself, and performed as it should be, it is far otherwise, and so should we esteem of it, from this phrase and notion.

Now, Secondly; For the thing itself, or notion: Taking this passage in the scope and connection of it, there is so far hereby signified and intimated unto us, the efficacy and advantage of the Ministry to such a purpose as is here expressed: Till I shall dig about it, and dung it; as who should say; that would do it. This Fig-tree, which had been hitherto barren, the Vine-dresser made account, that by his labor it would be made better: Lord, do not cut it down yet, because there is not all done about it which might be. From whence we may note thus much; That the labor and pains of the Ministers is a means whereby God hath sanctified and appointed for the good and edification of the people. If anything do them good, and make them to be that which they should be, this is that which must do it; Preaching, and taking pains with them. Where they are dig'd about, and dung'd, there's at least some possibility of their amendment and reformation; and that in time they may bear some fruit, though as yet they have not done it. This is also implied in this expression. Look, as it is sometimes in Vine-dressing, and in the course of your ordinary husbandry; there's many a withered tree which has been ready to perish, and die; which yet, by the constant care and diligence of the Gardener about it, has been recovered, and made to grow: Even so it is also in the work of the Ministry, and this spiritual husbandry: there's many a withered soul, and there's many a barren heart, which one would have thought would never have come to anything; which yet, by the care and industry of those who have been employed about it, hath at last proved to be useful, and hath brought forth abundance of fruit.

The reason hereof is this; because the spirit of God goes along with his own Ordinance, to make it effectual. It is not so much our labor and industry, considered simply in itself, but God's blessing accompanying of it, which he has greatly annexed unto it. As the Apostle himself hath expressed it to us at large, 2 Cor. 3.5, 6, 7. Who then is Paul? and who is Apollo? but Ministers, by whom ye have believed. I have planted, Apollo watered, but God gave the increase. So then, neither is he that planteth anything, neither he that watereth, but God that giveth the increase.

The Use which we may make of this Point, comes to this. First of all, to reach people to wait and attend upon such means as these are, and not easily to withdraw from them. Take heed of despising Prophecying, and of despising Preaching, which is the means whereby God will save them that believe. What hope is there that they should be fruitful, who are not willing to be dig'd about, and dung'd? And what a fearful thing is it to be in such a condition! These trees which are uncapable of digging, shall be capable of burning: and those trees that will not endure the mattock, shall endure the axe.

Secondly, Seeing this digging and dunging is thus advantageous, and may do good after some former unfruitfulness; this is then a good encouragement to such as are so employed. It is a good argument to Ministers to go on cheerfully in their work against all discouragement; whom it becomes, as little as may be, to suffer themselves to be out of heart upon any occasion. As Peter said once to Christ, when he commanded him to let down his net for a draught of fish, after some former disappointment; Master, we have toiled all the night, and have taken nothing; nevertheless, at thy word, I will let down the net, Luk. 5.5. Even so should it be here with us in this particular. A Minister should more look at God's command, that sets him on work; and the excellency of the business itself, wherein he is employed, than at his own, and other present success, or want of it, in that which is undertaken by him. Those Points which take not at one time, they may possibly take at another: and that Preaching which does no good this year, it may haply do it the next.

We know how it is with those who dig in rich Minerals and Mines, where they are persuaded there is some precious treasure of Gold and Silver: they do not give over digging presently, as soon as they have a little opened the earth; but they dig, and dig on still, till they come to the very bowels, and bottom of all. Even so should it be also with those who dig for such precious things as the souls of men; not too easily to be taken off from their endeavor, in hope of that future success, which, by God's blessing, they may find therein. And so now I have done with the first Condition; which the Vine-dresser here interposes, as an argument, whereby to mollify, and qualify the Lord of the Vineyard: and that is taken from Himself, from his own willingness for the contrivance of his labor about it. Till I shall dig about it, and dung it.

The Second is taken from the Fig-tree, by way of a double supposition: Either First, of future fruitfulness; If it bear fruit, well: or, Secondly; of further incorrigibleness; and, if not, then, &c.

First; To speak of the former; to wit, the supposition of future fruitfulness: If it bear fruit, well. This word, well; it is not expressed in the original Text, but it is necessarily supplied here in our English translation, to make the sense complete. It is a figure in Rhetoric, which they call Anatapodosis, which is proper to the Attick Dialect. If it bear fruit; he does not say what then expressly, but leaves the Reader to suppose it, and to put it in, to this or the like effect. Then thou hast thy desire of it, then it is as it should be. Then, I hope, thou wilt spare it, and let it alone altogether, so, as not to destroy it. Our own translations have rendered it most full, and emphatical, who read it well. If, &c. the well; which we are to take in the full latitude and extent of it; well for thee, and well for me, and well for the Vineyard, and well for the Fig-tree: it will be well every way.

First; Well: that is, well for the Lord and Master of the Vineyard: well for thee: it shall be well: So, when the Fig-tree bears fruit, it's well for him that owns it, Prov. 27.18. And so it is here; when a people prove fruitful, God himself is so much the better for it. This must not be taken strictly, and rigorously, but by way of dispensation. Indeed, if we speak properly, so God has nothing at all by it, neither is it anything to the bettering of him. As Eliphaz expostulates, in Job 22.23. Can a man be profitable to God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? is it gain to him, that thou makest thy ways perfect? That is to say, it is none at all. Our goodness, it does not profit him; and our want of goodness, it does not hurt him. According to that again in the same Book, of Elihu to Job, 35.6, 7. If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? And so, if thou be • st righteous, what givest thou to him? or what receiveth he of thine hand? God has nothing by any good which is at any time done by us, if we take it in a strict acception; but yet he has so, by giving acceptation. God reckons and accounts himself profited, when we do that which is our duty before him; when we are active, and fruitful in goodness, and answer those gracious opportunities and advantages of being better, which God in goodness affords unto us, we do thereby the more honor God, and express his Graces in us, as it becomes us to do. Herein is my Father glorified, in that ye bear much fruit; says Christ himself to his Disciples, Joh. 15.8.

Secondly, well; that is well for the Husbandman, & Dresser of the Vineyard: well, that is, well for thee. It is well for the Minister when the people thrive in goodness, and are fruitful in every good work: namely, upon this account; because he sees some good success and effect of his labor amongst them. It is natural for everyone to rejoice in the prospering of his work, to see that he does not run in vain, or labor in vain: as on the other side, it is very uncomfortable to observe them to miscarry, I have no greater joy, says St. John, than to hear that my children walk in truth, 3 Joh. 4. Indeed, if we speak of profit, and advantage, as to his own salvation: so it is all one whether they be fruitful, and better, or no; where a Minister discharges his conscience, and does that which belongs unto him; he shall be saved for his own particular, and accepted of God in his endeavors, even though his people should prove otherwise. We are unto God a sweet savor of Christ, not only in them that are saved, but in them that perish, 2 Cor. 2.15. But though he shall have as much glory, yet he shall not have so much joy; that's occasioned and increased from his people's greater fruitfulness, and and profiting under his Ministry. And so the Scripture sets it, and expresses it to us in sundry places; as 1 Thes. 3.9. What thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God, &c. And so, in Col. 2.5. Joying and beholding your order, and the stedfastness of your faith in Christ. And again, Heb. 13.17. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give an account; that they may do it with joy, and not with grief; for that is unprofitable for you. Well, i. e. well for the Husbandman, and Dresser of the Vineyard.

Thirdly; Well for the Vineyard, and the rest of the Trees which are in it. One barren and unfruitful Fig-tree, it may spoil a whole set and row of trees besides. It cumbers the ground, as it is said in the verse before the Text: that is, it is not only unprofitable in itself, but also with its shadow, by drawing to it the moistness of the earth. It prejudices other plants which are near it. Even so is it here in this particular. Unfruitful persons, they have a vicious and malignant influence; they do not only do no good themselves, but they hinder others from doing good, from their example: especially according to the places in which they may be, and the circumstances which may be upon them. As, if they be men of ability, and authority, and esteem, and the like: here they are upon a double score accountable to God. Not only for failing of that good which is expected from themselves; but also for hardening others in their neglect, and unfruitfulness, which they are apt to be guilty of upon such occasions. But now, on the other side; when any are fruitfel, and active, and zealous in goodness; their zeal, it provokes many others so much the more to piety. And so it is well for the Vineyard.

Lastly, and more especially; well for the Fig tree itself. It's well for every particular person, when of barren, he comes to be fruitful in every good work. Psal. 128.2. Speaking of such a one as this, that fears the Lord, and walks in his ways, happy shalt thou be, and it shall be well with thee. And Eccles. 8.12. I know it shall be well with them that fear God, that fear before him. Well, as to the escaping of judgment, and the avoiding of the punishments of barrenness. And well, as to the obtaining of mercy, and the procuring of the rewards of fruitfulness. And so much may suffice to be here spoken of the first supposition mentioned; to wit, of future fruitfulness, in these words; If it bear fruit, well.

The Second is, of further incorrigibleness; in these; and, if not; then, after that, thou shalt out it down. Which words, after that, seem to carry a double reference and respect with them. The one is to the Lord of the Vineyard; patience and forbearance towards it. After that; that is, after that thou hast let it alone for one year longer, as I desire of thee; if after that it shall still prove unfruitful; then do thus and thus with it. The Second is, to the Vine-dressers pains and labor about it. After that, that is, after that I have dig'd about it, and dung'd it; if after that it shall yet prove no better, but remain barren and unfruitful still: Then, I say, no more of it but this; that thou shalt cut it down.

And here again, this expression; thou shalt cut it down, 〈 in non-Latin alphabet 〉 ; It hath a double emphasis with it: First, an emphasis of Prediction; and Secondly, an emphasis of Permission. An emphasis of Prediction; Thou shalt cut it down; that is, thou wilt cut it down: there's no-body that can hinder thee. An emphasis of Permission; thou shalt cut it down; that is, thou mayest cut it down; there's nobody will hinder thee. From both together, we have these two Points observable of us: First, that a people's continued unfruitfulness, after God's long expectations from them, and forbearance of them, makes his judgments to fall unavoidably, and it recoverably upon them: After that, thou wilt cut it down: it is a word of Prediction, or Commination. Secondly; That a people's continued unfruitfulness, after long enjoyment of the means, and labors of the Ministers amongst them; it takes off the prayers and intercessions of the Ministers for them. After that, thou mayest cut it down: And so it is a word of permission or submission to the will and mind of the Lord of the Vineyard.

First, we'll take notice of the former: And here I say this; that a people's continued unfruitfulness after God's long expectations from them, and forbearance of them; it makes his judgments to fall unavoidably, and irrecoverably upon them. There's now no way but one for them; which is, absolute and utter ruin and destruction of them. After that, thou shalt cut it down. This we have signified to us, not only here in this present Text, but in divers others besides: As Isa. 5. from the first verse to the seventh, which ye may do well to read at your leisure, what God declares there concerning his Vineyard. So Luke 13.34. and Luke 19.45, &c.

The reason of it is this; First, because it is a sign of wickedness more deeply rooted and settled in such kind of persons. Unfruitfulness, at first, it might be thought to proceed from non-attendancy; but now it is conceived to proceed, in this case, from perverseness.

Secondly; There's greater ingratitude and unthankfulness in it, and a trespass upon greater bowels: And goodness and mercy abused, it turns into fury. The Master of the Vineyard had much ado to let it stand before, upon the account of its former unfruitfulness: Cut it down, says he; why cumbreth it the ground? But now, when it shall be unfruitful still, after so much forbearance, what can be expected from him, but that he should cut it down quite indeed?

Thirdly; It must needs be so, from the consideration of the Justice of God, which cannot suffer unfruitfulness to go unpunished. God's Justice does so far yield to his Mercy, that so long as there is any hope, he is willing and content to forbear: but when his Patience has now run its full length, his Justice comes in the place of it; and discovers itself. And that's the first observation: that unfruitfulness, after long forbearance, makes judgment unavoidable.

The Second is this; That unfruitfulness, after long enjoyment of the means of Grace, and labors of the Ministers, it takes off the prayers and intercessions of the Ministers for them. After that, thou shalt cut it down; that is, then thou mayest; I will not then once open my mouth to speak a word for them; or to plead, and intercede in their behalf.

First; In a way of modesty; as being, in some sort, ashamed to do it. Too much importunity in the behalf of a notorious offender, it makes a man sometimes to blush, and to be filled with shame: therefore Abraham, when he interceded for Sodom, upon the supposition of such a number of righteous persons to be found in it, he excused himself for making so bold with God, as to bring it so low; and when he had brought it down to ten, he was ashamed to carry it any further; and therefore stopped there, Gen. 18.32, 33.

Secondly; In a way of fear. He that speaks for any person, which is too obnoxious, he may thereby contract guilt to himself, and bring himself in some danger of disparagement by such a motion as that is. As when a servant shall speak for a child which is in too great a fault, the Parent is angry with the servant. Thus Moses tells the Israelites, that God was angry with him for their sakes, Deut. 1.37. Why with him, for their sakes? namely, among other things, for this; viz. his pleading too impertunately and unseasantly for such a stubborn and incorrigible people.

Thirdly; In a way of indignation, as being hereby more provoked and incensed: As Moses threw away the Tables of the Law, which he had in his hand, when he perceived the Idolatries of the people about the Golden Calf; as who should say, they were altogether unworthy of such merciful and gracious dispensations as these which were afforded unto them.

Lastly; In a way of despair, and absolute discouragement; as thinking that they shall but lose their labor, and spend their breath as it were in vain, and to no purpose; because they shall still have the like occasion renewed unto them for their intercession. According to that of Solomon, Prov. 19.19. A man of great wrath shall suffer, punishment; for if thou deliver him, yet thou must do it again.

To shut up this present discourse with a word of Use and Application. The Improvement of all which hath been hitherto said in this business, comes to this; namely, as a matter of search, and trial, and reflection, and examination of ourselves, to see how it stands with us in this case for our own particulars. We have heard of the danger of barrenness, and unfruitfulness under gracious opportunities; now, let us take heed that we ourselves be by no means guilty of it. We are a Fig-tree in the Lord's Vineyard; let us consider whether we have brought forth fruit to him, or not. We of this Nation, we of this City, we of this Parish and Congregation; for according to our several capacities, we stand in this relation. If the Nation be the Vineyard, why then the several Cities and Towns which are in it, are the Fig-trees. If the City be the Vineyard, why then the several Parishes and Congregations which are in it, are the Fig-trees. If the Parish be the Vineyard, why then the several Persons and Inhabitants which are in it, are the Fig-trees. Now, take it which way ye will, and it comes home sufficiently to ourselves to make this enquiry, what fruit we have hitherto brought forth? answerable to the means and mercies which have been vouchsafed unto us, answerable to the pains and labor which hath been taken with us, answerable to the waitings and expectations which have been upon us. The Lord for these many years together has come seeking fruit upon us: has he found any or no? or if he has, what has he found? Let us put it to the question, and deal severely with our own consciences in this behalf.

For these three years last past; to speak only to them: What fruit have we brought forth in these? Take it, as to the whole Land and Nation in general, after such heavy and dreadful visitations which have been upon us, of War, of Pestilence, of Fire, and such calamities? God has now this three years been expecting what we would be the better for them; either for our suffering and enduring of them; or for our deliverance and preservation from them: And, I beseech ye, what has he found? Certainly, if the broachers of pernicious an damnable errors of blasphemous and abominable doctrines against the Blessed and Holy Trinity, against the Deity of the Son of God, against the imputed righteousness and sanctification of Christ, and such as these: If the walking in all ways of looseness, and licentiousness, and profaneness; of whoredom, and drunkenness; of Sabbath-breaking, and profane sweating: If this, and such as this, be to bring forth fruit to God, by an answerable return to all his dealings with us, we cannot be any way tax'd for non-performance, but have herein been in a very great measure exceeding fruitful. But these are the grapes of Sodom, and the clusters of Gomorrah: And such, as without speedy repentance, do very sadly and sorely threaten us.

For the City: If the Vineyard be that, we know (and cannot but observe) how many Fig-trees God has been pleased already to cut down amongst us, and cast them into the flame, as it is to be feared, for our former unfruitfulness and unprofitableness under former means and mercies which we some time enjoyed. What have we been the better since in any particular? Nay indeed, how much worse rather? More proud, and vain, and covetous, and worldly, and sensual than ere before. Those Providences which should rather alienate and take off our hearts from those vanities which we have formerly been addicted unto; they have so much the more, through our corruption, inclined us, and engaged us to them. We think to change our Fig-trees into Cedars: The Bay trees are cut down, &c.

For this Place and Parish in which we are, and the confines of it, I will say no more but this; That God hath done very great things for us; and he does expect great things from us, as he has cause to do: and we have been told of it, and put in mind of it heretofore, for these three years together. And now we are once again put in mind of it, for this year also. We are no better than those which have been before us, and who are made examples to us; and God has more ways than one of meeting with us: and therefore let us not be high-minded, but fear. Consider this Parable of the Fig-tree, which is here before us. God will not endure a barren tree in his Vineyard, whatever he may do anywhere else. For which reason, it concerns us to be careful to bring forth fruit in all holiness, and godliness of conversation.

And here let me add this; That that is not fruitfulness, which we ourselves may perhaps think to be fruitfulness; according to our self-love, and self-pleasure, and partial, and carnal conceirs and imaginations; but what God himself thinks to be so, and as he will require it at our hands.

Therefore let us set ourselves to it; now, in this return of the year, and begin it, and continue it with him in all conscionable obedience to him. We are apt, for the most part, to please and flatter ourselves with thoughts of security, and indulgence: To morrow shall be as this day, and the next year shall be as the last, and more abundantly. But this is a matter of great uncertainty to us; and it is fit should be so, It is not for us to know the hour ourselves; but it is for us to prepare ourselves for all times and seasons that may be, and to endeavor to make the times so much the better, and comfortable to us, by our conformableness and fruitfulness under them.

Lord, let it alone this year also, till I shall dig, &c.

SERMON V.

THis whole Contexture of Scripture in the perfect view of it, does contain in it especially two General Parts: First; Christ's Entertainment, which he had in the place where he came. And, Secondly, Christ's carriage and behavior towards those which entertained him; and to her especially which now received him into her house. The former of these we have in the three first verses: The latter in the two last, and close of the Chapter.

We begin in order, with the first; the Entertainment which was here given to Christ; which we have in the three first; which we shall run over with as much expedition as possibly we can: And we'll take them as they lie before us; forasmuch as Scriptures of this nature do require another kind of handling than others do. Now it came to pass, as they went, that they entered, &c. In this we have two things observable: First, The nature of the place, which Christ at this time turned into; He entered into a certain Village. Secondly; The party that entertained him, and took him in upon his entering into the Town; A certain woman named Martha, received him into her house.

To speak a word of the first, the nature of the place; He entered into a certain Village. We see here that Christ did not only take care of Cities, and great Towns, and populous places, where there was great resort of people coming to them, and those (it may be) of quality and estate; but also of poor Villages, and mean places: He had a special regard even to these, for the exercise of his Ministry amongst them, and the filling them with his heavenly doctrine. And thus it does likewise become other Ministers also, to bear after the example of Christ himself; not only to affect such Auditories, and to confine themselves to such kind of places, which are more eminent in worldly considerations; but also now and then, where they are called thereto, as there is occasion and opportunity afforded, to turn aside into the Villages themselves. Thus our Savior Christ did here; and thus we we find him also to have done in other places. Jesus went about all the Cities and Villages, teaching in their Synagogues, and Preaching the Gospel of the Kingdom. So Mark 6.6. He went round about the Villages teaching: And Luke 17.12. He entered into a certain Village, &c. In Cantic. 7.10. The Spouse invites her Beloved hereunto; Came, (says she) let us go forth into the Field, let us lodge in the Villages. This was the temper and disposition of Christ, to condescend so far to such places as these are, for the scattering of his heavenly Word and Doctrine amongst them. And thus there is very good reason for other Ministers likewise to do, (upon occasion) in divers regards.

First, because here's an opportunity of doing good, as well as else-where. There are souls to be saved in the Villages, as well as in the great Cities: And this is that which our work does chiefly and principally respect; it is to convert men, and bring men to Heaven: and this is that which is indifferently to be regarded in one as well as in another. All souls are in this sense equal; they cost the same price one with another; and we are accordingly to be tender and heedful of them. Christ had compassion on the multitude, when they were as sheep without a shepherd: And this drew him abroad into the Villages; a love to poor souls. And we should labor to find the same gracious affections and dispositions in ourselves.

Secondly; There's encouragement of a man's Ministry in these, as well as in other places, and sometimes more. All Religion is not compassed and comprehended within the walls of a City; there are gracious souls in the Villages, and Country-Towns; yea, often-times more of the sincerity and power of godliness indeed, than there is in those places which are of higher education; and so likewise a better and more cordial entertainment of the means themselves. The full stomach loathes the honey-comb: those which are at the well-head, and enjoy the means of Grace in great abundance, they are apt to scorn and despise those opportunities which are afforded unto them; whereas others which are more straiten'd, they have them in greater account.

And then, Thirdly; For a difference of gists, and various improvements of those abilities which God pleases to dispense. God bestows upon his servants in the Ministry, sundry talents, and those fitted to sundry dispositions, and sundry places; which call for a seasonable exercise and improvement of them. Those which do well in one place, they may not do so well in another; and those which cannot so profitably be exercised and employed here, else-where may do very well. Now therefore, that those which God has given in such and such a kind, may accordingly be drawn forth; there's good ground for this practice we speak of.

Thus, it therefore teaches us to imitate our Savior in this particular; not to despise the meanest that are, where we may have occasion of doing good unto them; though, it may be, we should not have such external accommodations from them: We should be tenderly affected, and compassionate to the poorest souls, as being such to whom the Gospel of Christ does more especially and particularly belong. To the poor the Gospel is preached, Matt. 11.5. There are many which are all for great and noted Assemblies: but alas, there's as much good to be done now and then in more obscure places. And it is good stealing of a soul (as I may so say) after this manner.

It is an use to be made by us Ministers, especiat these times of the year; as opportunity is offered to us; not only to refresh ourselves, but to do good to others too.

And so much for that: The place of Christ's diversion, and withdrawing himself; He went into a Village.

The Second i the party that entertained him; And a certain woman, named Martha, received him into her house. We have here a notable instance and example of hospitality in this pious woman; that she thus readily takes in Christ to sojourn with her; especially considering the circumstances which attended hereupon: for it was not at this time without some apparent danger and hazard. Christ was now at this time especially pursued and persecuted by the Scribes, and Pharisees, and Rulers; and they sought to lay hands on him; in which regard, all that favor'd him were in some likelihood of suffering for him. And here now in this present business; as Onesiphorus to Paul; He often refreshed me, and was not ashamed of my chain, 2 Tim. 1.16. The entertainment of him could not be concealed; for he did not come single, and alone, but with the company of his Disciples: yet she cares not for all this, the ventures it, and receives him into her house. So that (I say) here is commended unto us an example of the like hospitality. This is that which the Apostle exhorts to, Rom. 12.13. Distributing to the necessity of Saints, given to hospitality. Heb. 13.2. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares. And, 1 Pet. 4.9. Use hospitality one to another without grudging. There was very good ground and reason which moved Martha hereunto, to the entertainment of Christ.

First; The Protection and Blessing which she was likely to receive from his person and presence with her. The presence of holy men casts a blessing upon the places where they are; which are in so much the greater safety and security for their sakes. As Jacob tells Laban; God has blest thee since my coming to thee; te-ragli, alms-foot; since I set my foot within thy doors: Such a Guest was Christ to Martha, a blessing and protection to her.

And then withal, a blessing of Honor; as Lydia to Paul, Acts 16.14. If ye have judged me to be faithful, enter into my house, and abide there.

Secondly; The benefit she should have from his instruction, and doctrine, and conversation, and communion with him: She had now one who would satisfy her doubts, which would answer her objections, which would remove her scruples, &c. And though she did not presently, and at first give heed hereunto; yet there was no question, but being such as she was, she made account to do it before she let Christ go away from her.

This day is salvation come to this house, i.e. in the means, Luke 19.9.

Thirdly; The special love and affection which she bare unto him by way of thankfulness, and requital to him: It is said, Jesus loved her, Job. 11.5. And now she shows her love to him again. She had taken Christ at first into her affections, and now she takes him into her house.

Thus should we do also in our places; though we cannot do thus to Christ personally, yet we may be able at least to do thus mystically: I was a stranger, an ye took me in, Matt. 25.35. And so much for that

It follows in the Text; And she had a sister called Mary, which also sat at Jesus feet, and heard his words. Where, First, we have somewhat intimated, and implied. And, Secondly, somewhat exhibited, and expressed. That which we have implied, is this: That Christ being now come into the house of Martha to sojourn, he did bestow himself profitably in it; he was there to good purpose, in that he did scatter his counsels and exhortations amongst them. That which we have expressed, is this; The different entertainment of him: First, That Mary, the Sister of Martha, she did improve this blessed occasion and opportunity which was now afforded unto her. Secondly, That Martha herself, she was cumbered about much serving, &c.

First; I say, Christ was here to good purpose, as indeed he was everywhere else: He went about doing good, as the Scripture says of him: he never came into any place, but it it was the better for him. And so in this, amongst the rest; he fell a teaching Martha and Mary, and instructing them in the Principles of Religion; by that sweet and heavenly discourse which came from him, Cant. 5.13. and 16. He see them already well-affected, as they were both godly and religious women: and now he endeavors to perfect, and strengthen, and encourage his Graces in them, by a further instruction and admonition of them. From whence we learn the like duty, and disposition, and practice, both Ministers and others; where we see any coming forward in Religion, to promote them, and bring them on further all we can. This was a Point which we handled in part lately, from the carriage of the Spouse of Christ to the Daughters of Jerusalem; therefore we will not be large in it now, only briefly take notice of it. We see how Christ did in like manner thus with the Disciples which were going to Emmaus, Luke 24.13. and so also with divers others. Thus also Aquila and Priscilla did to Apollos, an eloquent man, and mighty in the Scriptures, but only knowing the baptism of John: It is said of them, that they took him unto them, and expounded unto him the way of God more perfectly. Thus did Christ here to these two Sisters, Martha and Mary; he took occasion, from his presence with them, to establish them further in Religion. Thus, it was not so much (as we may conceive) by any long discourse, but rather in a way of conference, and communication: wherein he did very profitably apply himself to them for their instruction. There's very good use and advantage which comes by such ways as these which are accordingly to be practiced by us; and seasons and opportunities to be watched and waited on for such a purpose. Here there are divers rules which (by the way) are to be observed by us; as, namely these:

First; That we always carry about us a full heart: we should be full of heavenly meditations, that so we may the better be fitted for heavenly discourse. He that exercises communion with God, shall be better able to exercise and maintain communion with men: And he that converses with his own heart, shall be the better able to deal with others; because, out of the abundance of the heart, the mouth speaks; as our Savior tells us. He that will lay out, must lay up; and he that will ever be profitable to others, he must have a treasury and storehouse within himself. None can give, but he that has. And this is one rule to be observed by us, as tending to this duty.

Secondly; We must also have respect to the company we converse withal: There's a casting of Pearls before Swine; which our Savior has given us warning of.

Thirdly; To time and season: Every thing is beautiful in its season; and a word spoken then, is like apples of Gold in pictures of silver.

The use which we are to make of this Point, is, in our places, to conform to this example; and to study all opportunities of doing good, that possibly we can. Thus much for that which is here implied; Christ's instruction, and improving of himself, whiles he was here present with them.

The Second is that which is expressed; The different entertainment of him, by these two Sisters. Mary, she sat at his feet, and heard his word; but Martha, she was cumbered about much serving. We'll speak to the carriage of them both, &c.

First; Of the carriage of Mary; She sat at his feet, and heard his word. Wherein we have divers things observable of us: First; here was her wise improvement of the opportunity for the good of her soul: She was not sure to have Christ always, therefore she would make use of him whiles she had him. From whence we learn the same wisdom for our own particulars: we should get as much good as we can from Ministers, and other Christians, whiles they abide and continue with us. And we should also draw them forth, and improve them. Thus, in all probability, Mary did here: Christ did not only speak to her of his own accord, but she asked him, and questioned with him: Thus the Queen of Sheba did with Solomon; she pursued him with hard questions, 1 Kings 10.1, &c. She tried him, and put him to it. So the Disciples to Christ, upon his Ascension, &c.

This is requisite to be done: First; From the proportion of gifts, which God does variously distribute to his servants. There are some which have knowledge in them; but such as does not run out of itself, till it be pumpt and drawn forth: yea oftentimes, the greatest abilities this way the deepest; as Pearls which must be dig'd for ere they be had. Prov. 20.5. Counsel in the heart of man, is like deep waters; but a man of understanding will draw it out.

Secondly; There is also sometimes an indisposition and retiredness in many persons, which must accordingly be quickened, and removed.

Thirdly; There are particular cases, wherein such and such particular persons do need advice, and instruction, which are best known to themselves. And therefore they must be active in the expressing of them. How shall a Physician be able to apply himself to such and such Patients, except themselves show their disease?

This condemns the contrary course of many people: Many of excellent abilities, which are as good as lost for want of this.

That's one thing here observable in Mary; she improves the opportunity of Christ's presence, to draw forth knowledge and instruction from him, whiles he was with her.

Secondly; She sat at his feet. Here's another expression of her carriage; which has also its several intimations contained in it; as especially these two: First, Her reverence and composedness of carriage, and quietness of mind: Martha, she ran up and down the house, as one which was distracted with business; but Mary sat still at Christ's feet. A composed gesture is a good argument of a composed spirit: Those which cannot sit still in a place, but run up and down from one to another, as many do sometimes in our Assemblies; they show but little reverence and regard to the business in hand. This holy woman, she sat still, as a note both of her inward reverence, and quietness of mind; free from worldly cares and distractions. This is one qualification required of worthy hearers; they must come as near as they can with free minds: A roving and unsettled hearer, can never be a good hearer. Be still, and know that I am Col, Psal. 46.10.

For this purpose we should come with preparation and premeditation afore-hand; laboring to disburthen our minds of those cumbrances which are apt to molest us, otherwise the world will be ready to be choked in us, and become unfruitful to us. And that we may the better do this, disuse ourselves from our worldly employment. Thus, when the Sabbath's approaching, we should lay aside our trade betimes. And on other days, when we go to hearing the word, we should not go immediately out of our shops, but fitting ourselves to it by prayer, &c. And that's the first thing here observable in Mary; to wit, her reverence, and composedness of spirit.

Secondly; Here was her humility; She sat at his feet. This expression is taken from the custom of ancient times, which is still continued to this present day. That the Teachers were placed in some higher and more eminent part; not only for the opportunity of speaking, that so they might be the better heard; but also as a Symbol of authority and eminency, in regard of their Doctrine. In which regard, their Scholars and Disciples were said also to sit at their feet. Thus Paul, Act. 22.3. He is said to be brought up at the feet of Gamaliel. Here, in Mary, it does denote that subjection, and tractableness, and pliableness of spirit which every hearer ought to bring with him to the word of God. We are to come with meek, and humble, and double affections hereunto: Jam. 1.21. Laying aside all filthiness, and superfluity of naughtiness; receive with meekness the engrafted word, which is able to save your souls. This was the commendation of Cornelius and his company: Acts 10.33. Now therefore we are all here present before God, to hear all things that are commanded thee of God. They came with an humble and teachable spirit to the word of God, as ready to yield obedience to everything which should be made known unto them: So the Thessalonians, 1 Thes. 2.13, &c.

We have many hearers sometimes which do not sit at the feet, but rather at the head of their Teachers; which will be teaching those which should teach them; intruding into those things which they do not know, vainly pust up by a fleshly mind; as the Apostle's phrase is, Col. 2.18. We have many captious and frivolous hearers, which nothing will please or satisfy them, but such as suits with their own lusts, having itching ears. This godly woman in the Text was otherwise disposed; She sat at Christ's feet, a note of humility, and subjection.

Lastly; She heard his word. This is not to be taken, as meant only of outward hearing, but with all inward and special qualifications; as First, Attention; She attended to the things which were spoken; as is said of Lydia.

Secondly; Delight: She had a sweet savor and relish of them, and complacency in them.

Thirdly; Reposition: She retained them, and laid them up in her heart: As Mary, the Mother of Christ; She laid up all these things in her heart: not a forgetful hearer, Jam. 1.25.

And thus much for the carriage of Mary, the Sister of Martha. So much for that.

The Second is, Martha's carriage herself, which was very different from it. But Martha, &c. In which verse, we have again two things observable: First; her own behavior, for her own particular; she was cumbered about much serving. And Secondly, her censure of her Sister; yea, of Christ himself about it: Lord, doest thou not care that my Sister hath left me to serve alone? &c.

First, I say, Here is her own behavior, for her own particular; She was cumbered about much serving: that is, in the friendly entertainment of Christ's person: She saw such a worthy Guest as this was now come to her house, and all her thoughts and care was taken up how to give them the best welcome that she was any ways able to do. This simply considered in itself, was no fault or miscarriage in her; but rather an argument and token of her good affection. But, accordingly as it is here qualified in her; so it had somewhat which was vicious in it.

First; Luxury and excess; She was too large in her entertainments: It may be she provided more than was fitting for such a time. This is that which many are to blame, and faulty in; they think they cannot make their friends welcome, except they load them, and cloy them with variety of dishes. I do not deny, but that God does vouchsafe us now and then a more liberal use of the creatures than at other times; but yet there is a reason and moderation in all, especially according to the condition of the times wherein we live; which do call for more restraint and abatement than others do: as we may see, in Isa. 22.12, 13, 14. This might be one miscarriage in this good woman; She was excessive in regard of the measure. And therefore some, when Christ afterwards says, One thing is necessary; they interpret it, one dish: but that's a little too gross.

Secondly; Curiosity for the manner; 〈 in non-Latin alphabet 〉 : She was cumbered about it. She was too punctual, and curious, and exact in her preparations, that she thought nothing good enough: It may be to a too much undervaluing of the creatures themselves, and unthankfulness for them; which many now and then are too too guilty of likewise: and it is a very great fault in them.

But, Thirdly; (Which we shall see more afterwards,) There was a turbulency and unquietness of spirit. This is that which is too often seen in many persons, in such performances; they do too much distract themselves and others about them; and there are divers grounds of it: Sometimes it proceeds from unskillfulness; as those things which people have no skill in, they are troublesome to them to go about them. Sometime it proceeds from unaccustomedness; as those things which they are not used to, they are disquieting when they undertake them. But more especially, it does arise from a weakness and impotency of mind; (as we shall see more hereafter:) As it is the disposition of many people, that they can do nothing, but they are presently troubled and distracted about it: this was the fault of this Martha. And so much for her own behavior.

The Second thing here considerable, is the censure of her Sister's carriage; yea, upon the point of Christ himself: wherein also there were many weaknesses and infirmities involved at once. As, First, There was a spice of pride and vain-gloriousness in her obsequiousness: Lord, doest thou not care that my Sister hath left me to serve alone? As who should say, Doest thou not take notice of how much pains I take to entertain thee? Whiles she finds fault with her Sister, she does implicitly commend herself; which is often-times the end of such speeches. This good woman had a little tincture of ostentation and boasting in her, mingled with her entertainment of Christ: which is apt to cleave now and then to the best that are; it is a worm which too often breeds in this sweet wood. A kind of pride in well-doing; especially there, where there is an excellency and singular eminency above other persons, as here it was. She saw she outstripped her sister in this service, and now she would needs be commended for it. This we may toke notice of here; not to justify such kind of affections, where-ever they are, but to show the weakness and frailty of our nature in this particular: And that those which are anything more or less guilty of it, may accordingly both be humbled for it, and strive against it. The remedies of this distemper, are these: First, a reslexion upon our weaknesses and failings other ways. Secondly, a consideration that all we do, is a due debt. Thirdly, that others may be better in other respects, &c. That's the first.

Secondly; Here was a spice of envy and censoriousness of her Sister's forwardness in Religion: Lord, doest thou not take care that my Sister, &c. Here was a quarrelling and contending with her Sister; as one weakness brings in another: From pride comes contention, Prov. 13.10. And this is join'd with envy, and censure, and emmulation. She would needs be thought the best of the two; and she pleased herself in her own good performances; and hence falls upon her Sister. This is another infirmity which is oftentimes seen too much in those which are otherwise good; a kind of envying and emmulating of others: This we shall find in the Disciples of Christ themselves: Our Savior had much ado sometimes with them; they were ready ever and anon to go together by the ears in this business.

And so, with all Censoriousness: Martha, which here followed her business, and household-affairs, she censures Mary her Sister, which attended upon the Doctrine of Christ. And this is that which we shall often-times find, and observe in the World; that those which are great Husbands, or Housewives, and are taken up in such kind of employments, they are very forward to pass their censure and verdict upon the hearers of the word, and those which do much attend upon special means. I know very well, there may be an unseasonableness even in this; but yet it is not so often, as sometimes it is conceived to be: And where there's one neglects the world, for the looking after their souls; there are hundreds which loose their souls, for attending too much upon the world. And that's a second infirmity here observable.

Thirdly; Here was a spice also of impiety, in interrupting the good discourse of Christ. Christ was now in the midst of his conference, touching of some point or other which concerned Religion and now Martha comes in with a frivolous complaint about her Sister. This is another miscarriage in any person, the interrupting of holy communion with unseasonable interpositions. There are many which are often-times exceedingly to blame in this business; which, when any are discoursing of Christianity, will not suffer them, and permit them to do so. I know very well, there may sometimes be unseasonableness also in much other discourse, and sometimes which may take off from the Grace of it: But I speak, when there is a time for it, and all circumstances duly observed; as certainly there was in this example; here there's a great deal of rudeness, and unsavouriness, and impiety, in such kind of carriage.

So that we see here, Martha, she was guilty of two saults at once; as indeed commonly, these are complicated and involved. First, she did not heed the conference: and, Secondly, she interrupted it: and thus we find it very often to be in other instances. Those which have no mind to listen themselves, when they come at any time to the hearing of the word; they are the forwardest to distract others: and those which care not themselves to discourse, will not suffer others to do it neither.

And, Lastly; Here was a great deal of incivility in her carriage to her Guest himself; a great deal of fondness, and trespassing upon the rules of hospitality; and that in sundry particulars; that we may see the unseasonableness of this passion in this pious woman.

First; She does here commend her own diligence and care of Entertainment: I am left alone •• serve: What a sad thing is this! As she desired to be commended by Christ, which we spake of before; so, for want of it, she commends herself for her own attendance: this was absolutely contrary to the rules of hospitality, and entertainment. Those which entertain others, they'll take no notice of their own performances, except in a way of disparagement, out of modesty, (and sometimes hypocritically,) making things worse than they are; but she here most absurdly does as 'twere praise and commend herself. Let another praise thee, not thine own mouth &c.

Secondly, which was as bad on the other side; she finds fault with her Guest, and picks a quarrel with him, which now was a stranger to her. This was another trespass upon entertainment: Those which entertain others, they do not use to quarrel with them, but give them all content that may be; but she here in a manner chides and wrangles with Christ: so foolish and unreasonable is passion, where once it is given way unto. Those which yield to it, will never have done, if they look not to it.

Thirdly; She puts Christ, which was a stranger, upon finding fault with his own entertainment, which was another ridiculous business: For though Christ, as he was in his proper person, might justly find fault with anything; yet, take him now under the notion of a Guest, here it was not so proper for him. Those which are Guests, and strangers, do not use to find fault with their entertainment, but take everything well, and in good part, so as they find it; and do not interest themselves in those things which are done in the Family. And yet she would fain have Christ to do thus in this particular; and that to in point of defect, in the want of entertainment: For, in the excess of entertainment, there a Guest may well find fault, as Christ did afterwards with her; but in the defect, it is not so proper: And yet she would have Christ so to have done in this business.

Lastly; There was this incivility and disrespect to Christ her Guest, and so a trespass upon hospitality; that she wrangles with her Sister in his presence, which was very unseemly. It is the manner of all civil and discreet people, whatever differences they may have at other times amongst themselves, yet to compose them still before strangers, and not to quarrel and wrangle with one another in the presence of their Guests: yet Martha here does this.

The sum of all is this; To see what infirmity and weakness there is now and then intermixt and mingled with the virtues and graces of the Saints and Servants of God; especially there where they give way to their unruly and distempered passions. Thus it was here in the Text with Martha; a good woman, but a little censorious; a good Sister, but a little too envious; a good Housewife, but a little vain-glorious; an Entertainer of the person of Christ, but a little too neglectful of his Doctrine; at least of the dispensation of it at such a time as it concerned her to have regarded it, and to have attended unto.

And so now I have done with the First General Part of the Text, laid down in these three first verses; to wit, Christ's Entertainment here in this place. The Second is, his behavior to those which entertained him, in the two following.

SERMON VI.

THE Second General Part of this Text, is Christ's carriage towards her which entertained him, in this and the following verse; which consists of three particulars more. First, a check, and reprehension. Secondly, a lesson, and instruction. Thirdly, a justification, and commendation of Mary. His check, Martha, Martha, &c. His lesson, one thing is needful. His justification, Mary hath chosen the good part, &c.

We begin at this time with the First; His check, and reprehension; or admonition, Martha, Martha. This doubling, and ingemination of the name, carried a kind of quickness in it, thereby to provoke Martha to better attention thereunto. This is frequent in Scripture; Abraham, Abraham, Gen. 22.11. So, Simon, Simon, Luke 22.31. And here, Martha, Martha; to take her off from that intention which she had now upon other things: She was now so drowned and over-whelm'd in her business, and domestical distractions, that she wanted a little quickening, and exciting, and stirring up, that so she might the better heed, and give care to that which was spoken: and this Christ is not wanting in to her. Whence (by the way) we may observe thus much; That in our teaching and admonishing of others, we must apply ourselves carefully to the temper and disposition of their spirits. Those which are more tender and apprehensive, they will need less stirring, and provoking. Those which are more heedless, and negligent, and minding of other things, as Martha here was, they need a little rousing, and awakening, and stirring up; like those which are fast a-sleep; Martha, Martha. This the Apostle Jude presses to, Jude ep. 22.23. And of some have compassion, making a difference; and others save with fear, pulling them out of the fire, i. e. in great haste.

And the ground hereof is this; because the manner and carriage of the business has a very great influence and efficacy upon the success of the thing itself: Our counsel and admonition does so far forth prevail, or miscarry, as we in the administration of it have a respect to the condition of the parties we deal withal. That wind which would but cherish some fruits, it would nip, and blast others: And those expressions which would quite deject and discourage some kind of spirits; for others are no more but necessary, which they cannot well miss, or be without. This should therefore very much guide us, and sway us in this particular.

But to come closer to the Text itself; Martha, Martha, &c. Here are two things briefly observable and considerable of us: First, his reprehension itself; which he does here exhibit to her: He does here gently check her. And, Secondly, the ground and cause of it; thou art cumbered, &c.

First; Here's the reprehension itself; he checks and reproves Martha: and thus it may be amplified to us according to a various and different apprehension, and notion, in which we may here look upon her: and that especially three-fold. First, as she was a good and godly woman. And, Secondly, as she was a kind and friendly woman. Thirdly, as a woman beloved.

First; She was good, and yet Christ reproves her, and checks her, where she was now amiss: Martha, &c. Though she failed in this particular, yet she was otherwise a godly woman, as well as her Sister Mary; perhaps not inferior to her in that particular. But, though she was godly, yet she was not to be let alone in her miscarriage. Whence we note; that even those which are good, are to be reproved when they do that which is evil. Thus it was here in the Text; and thus also in other places: Peter, a good man, yet Christ reproved him when he did that which was faulty, and called him Satan; Matth. 16. verse 23. Get thee behind me, Satan; for thou art an offense unto me; for thou savorest not the things that be of God, but the things that be of men. &c. And so Paul reproved him also, because he was to be blamed, Gal. 2.4. And so David, a good man; but the Prophet Nathan came and told him his own, when he fell into sin, &c. And so Sarah, a good woman, but she was reproved, as we read, when she had offended: and many such like instances besides: And good reason for it; For,

First; The goodness of the person does not change the nature of the action: Sin is no better than sin, whosoever they be that commit it. Evil and corrupt acts, they cast a blemish upon the person; but good and holy persons, do not take off a tainture from these acts. There's a deep die, and stain in sin, which pollutes, and defiles, and mars all that comes near it, and which have anything to do with it: and it is the same where ever it is found, though in the best and holiest person that is, which does not change the nature of it.

Secondly; The goodness of the person sometimes makes the action worse. The better any man is, the worse is sin, when it comes, and proceeds from him: It's worse, in regard of its appearance, as carrying a greater ugliness and deformity in it; like a spot in a fair face. And it's worse, in regard of its influence, as doing more hurt abroad, and mischief to other men. Good men are the rather to be reproved, that others may not become the worse for their sakes.

Thirdly; Those which are good, may be better; and this is a means so to make them; therefore the rather to be reproved in this regard. Wise and seasonable reprehension is a means which God has sanctified and appointed for this purpose; let us take it from the mouth of a good man himself; David, in Psal. 141.5. Let the righteous smite me, and it shall be a kindness; and let him reprove me, and it shall be an excellent oil, which shall not break my head, &c.

Thus then it shows the weakness of those which except against the just reprehensions of such as these, as now in these days we live in. We have many good people in the World, that is, which are so in the general, and which there is cause to hope well of; which yet abound with many strange humors, and extravagancies, and also sometimes even in order to Religion itself, which they are given over to. What! shall these now be let alone, and have nothing at all said to them, but to run on in such kind of ways? Soft, not so, by no means: There is a just and due censure and reproof which belongs unto them. All that good people do, is not a piece of goodness in them, which accordingly they ought to suffer, that so corruption may not proceed in them, nor proceed from them. And it is a piece of love to do it as it should be; Peter was more reproved than Judas, by Christ himself. Indeed, in the reproof of good persons, there are some cautions which are sit to be observed.

First; That we be sure to reprove them for that which is evil, and no other: we must take heed of censuring them for goodness: This Eli did to Hannah, 1 Sam. 1.14.

Secondly; we must do it with another kind of spirit, than those which are commonly profane persons; looking upon them as Brethren and Sisters in Christ.

Thirdly; So order the business, as near as we can, that our reproof of good persons may not reflect upon goodness itself. And so much for that notion; Martha, considered as a good woman.

Secondly; We may look upon her as a friendly woman. She was one that entertained Christ, took him into her house, made much of him, was very careful of him, and respectful towards him: yet, for all this, he checks her, and reproves her there, where she was in fault. Whence we note, that the receiving of courtesies from any persons, does not discharge us from our duty towards them; where, by our place and occasions, we are called to the reproving of them. Christ here reproves Martha, though one that was thus friendly to him; as we see here she was. Nay, moreover; (which is further to be noted,) he reproves her even in that particular, wherein she was friendly to him. For her miscarriage, (as we shall see more afterwards,) was her too much sollicitousness and distraction about the entertainment of Christ's person: She thought she could never do enough for such a worthy Guest as he was; wherein, though she shown her love; (which Christ also took notice of;) yet, because she shown also her weakness, and that in an eminent manner; he thought fitting to warn and admonish her seasonably of it. Thus, I say; The respects of friendship does not take off from the administering of reproof. Christ loved Martha, and Martha, she loved Christ; and yet for all this, he rebukes her.

And the reason hereof is this; Because the honor and glory of God, which is interested and concerned in this business, ought more to prevail with us than any other thing besides. It was that which was once laid to the charge of old Eli; that he honored his Son above God: And wherein did that appear? Why, because he refused to correct them, where they trespast and offended against God. We ought not to stand there upon complements, where God's glory is any way concerned, and laid to the stake. He being the best, and chiefest friend of all, we must do everything so as may consist with his friendship, and love.

This then it serves (for the use of it,) to meet briefly with two sorts of persons.

First; with people, who think by their courtesies sometimes to stop the Ministers mouths, where they show any testimony of respect, and kindness, and love; that there they should not be reproved, but let alone to do what they list; like boys that have given their Masters Nosegays, make account to scape the lash, howsoever they carry themselves. This is a very unequal, and unjust expectation in them, and contrary to the nature of that place which God has called his servants unto; which is, with wisdom and gravity to reprove the best, and greatest that are; and to warn them of what is sinful in them. Engagements are no engagements in such cases as these are. We know how dangerous it has been sometimes to be defective in this particular; and how severely God has threatened to require men's blood at their hands, Ezek. 3.20. And be not dismayed at their faces, lest I confound thee before them, Jer. 1.17. And so, ver. 7. of the same Chapter; Thou shalt go to all that I shall send thee, and thou shalt speak whatsoever I command thee. What an unreasonable thing is it then in any to expect the contrary in any Ministers, upon any terms of respect whatsoever?

Secondly; It meets also with some Ministers: their pusillanimity and lowness of spirit in this regard, which are silent, and meal mouthed, where at any time they receive courtesies, and will not reprove where things are amiss. We should hate and abhor such a disposition as this is; and all such occasions as may any way tempt us hereunto. We should not suffer ourselves to be bribed to the neglect of our duty; but, as Daniel said once to Belshazzar in another case, Dan. 15.17. Let thy gifts be to thyself, and thy rewards to another; but for me, I will do that which becomes me. It is a great fault in those which flatter and sooth up those which are kind unto them.

This is not so to be understood, as to the cutting off of civility, and thankfulness: it is lawful, and fitting, to take notice of those whom we receive courtesies from; (as no question Christ did here of Martha, ) but we must not take notice of it so, as may any way prove prejudicial either to their souls, or our own. This is neither that civility nor thankfulness which the word of God does require of us. And so much of the first thing; to wit, the check, or reprehension itself; Christ does not forbear it.

The Second is the matter of reproof, or the thing which he reproves her for: Thou art careful, and troubled about many things. In which passage of Christ's to her, there are divers particulars couched, as reprovable in this good woman.

First; Here was a mistake in her, and misapprehension of Christ himself; She did not judge aright of him in this particular: She thought that he had minded her good cheer, and had looked for a great deal of complement, and tendance, and entertainment from her; when as, alas, that was not the thing. Christ came to her for another purpose than this was; He came indeed rather to feed her, than to be fed by her; to give her of his dainties, rather than to receive of hers. But from this affection and disposition in her, we may gather thus much for our own observation: That we are all apt, by nature, to think we please Christ most, when we abound in outward services and performances to him. Martha, because she stir'd herself in the entertainment of Christ in her house, therefore she thinks she has now quitted herself, though she neglect, and let pass his Doctrine: Christ must needs now take notice of her. Thus we are subject to do in other matters; to rest in external performances of sacrifices, or alms, or hospitality, or such things as these; and in the mean time to be careless of the inward life and power of Religion, and wherein our homage and obedience to God does most chiefly and principally consist. Thus ye know it was with Saul, 1 Sam. 15.13. Blessed be thou of the Lord; I have performed the Commandment of the Lord. And why? because he had kept the fattest of the cattle for sacrifice, when he had neglected the main business of all, which was obedience in the destroying of Amalek. So the Pharisees, they were much in these outward matters, and hereby approved themselves. They made clean the outside of the Platter; they made broad their Phylacteries, and enlarged the borders of their garments, and built the Tombs of the Prophets, and garnish'd the Sepulchers of the righteous: and then they thought they had done a great catch.

The ground of this in our nature, is briefly this: because we think God like ourselves; we are apt ourselves to be taken with such things as these are, and therefore we are ready to think that he is so too.

This should teach us then to be better informed, from this check which Christ gives to Martha. It is true, that Christ approves of hospitality, and a due respect to be given to himself, in his Prophets and Ministers; and has promised a great reward to him that gives them but a cup of cold water: but this is not the principal business, nor will serve the turn in the neglect of the other; which yet (through our weakness) we are very apt and subject to conceive and apprehend, to think that Christ is taken with such outward respects as these.

Secondly; Another thing reprovable here in Martha, was, as a mis-apprehension of Christ, so a misplacing of her own affections: She looked after that which was but trivial, and nothing to speak of, the providing of her f •• st, &c. and neglected the main chance of all which was the word of Christ. This is intimated in this expression; Thou art careful, and troubled about many things; where that which expresses many things, is in the Greek 〈 in non-Latin alphabet 〉 ; that is, ordinary, and common, and vulgar things, 〈 in non-Latin alphabet 〉 : So, if we please, we may render it, and very suitable to the scope of the place. And here we learn thus much; that it is a great fault in Christians, and those who are professors of Religion, to have their minds and thoughts taken up about slight and trivial matters, Coloss. 3. verse 2. Set your affection on things above, and not on things on the earth. And it is a character of evil persons, that they are minding of earthly things, Phil. 3.29. And Matth. 13.22. He is condemned in the thorny ground, that the care of this World, and the deceitfulness of riches, choked the word, that it became unfruitful. This minding of such things, is very unfitting in these respects.

First; In regard of the unsuitableness of these things to their minds; they are things below a Christian's spirit. It is true, that so far forth as we are men, and consist of flesh and blood, as others do; so far forth we have need of those things which do tend to the sustenance and preservation of this our natural life; and so far forth they may also in good sort, and in a degree, be tended by us: but take them simply in themselves, and they are exceedingly inferior, and below a Christian's spirit; there's no agreement or correspondency betwixt them. Take an heart which is sanctified by Grace, sprinkled with the blood of Jesus Christ, has the Spirit of God dwelling in it; and how far are these outward things inferior to it? as much, and a great deal more, than the sports and pastimes of children are to the thoughts of grown and grave men.

Secondly; Because they have better, and other things to take their minds up. If Christians had nothing else to think of, they might be perhaps excused for being so busy and careful about these; because the mind of man must have somewhat to exercise and employ itself in: But now there are other matters of greater and higher consequence, and of better concernment: There's God, and Christ, and Grace, and Glory, to be revealed: There's one thing which is necessary, which makes these many things, which are superfluous, to be out of date. This was the fault here of Martha in the Text; that she was so taken up in these trifles, when she had the word of Christ to be exercised in. That's another thing which makes them unfitting.

Thirdly; Because they little conduce to that end to which themselves are appointed. Every wise man has his eye still upon his end; and that scope which he propounds to himself, to have a care of that. Now, what are all these things to that, any further, than as so many encouragements to carry us cheerfully through our way? Our main end, is a better life, and to be fitted and prepared for that. And therefore accordingly our thoughts and affections should be pitched on such things as do most conduce hereunto: other matters are little to the purpose, and sometimes do very much lead another way: Ye cannot serve two Masters, God and Mammon both. He that will love the one, must forsake the other. And we see here again in the Text, that Martha, whiles she looked after many things, she was so much the more remiss about one, and that which of all other could least, and worst be neglected. Thus we see upon what grounds it is blameable in Christians, to be intent upon trivial things.

This therefore justly meets with the distemper of many Christians in this particular, whose thoughts are too much taken up about the world, and the things thereof. It is true, that God does both allow and command us a moderate regard of these things, as we intimated before: but that these should have our hearts and affections, this is that which he takes very ill from us, and it is justly taxable in us, whenever it is so: that these poor and empty things should possess us, and have the mastery of us: that Martha, a godly woman, and one that professed Religion, that she should now be thus taken up, was very irregular. And so is it also for any other Christians besides, and a dishonor upon Christianity itself; therefore it deserved a chiding, and a very tart, and sharp one too, as here it found from Christ; for there was more in these words than is expressed: there's an Emphasis in the very naming an recital of them; which Christ contents himself here withal, in his dealing with Martha. He does not give her any harsh language, and tell her she is thus and thus; that she is a worldling, or a muck-worm, or so; only names her sin to her, which was enough to an ingenious spirit: Thou art careful, and troubled about many things. And this indeed shown the greatness and heinousness of the offense. That's a great miscarriage indeed, which the naming of it is enough to reprove. And so was this here in the Text. And that's the Second; the misplacing of her affections; about many things, &c.

The Third, and last thing which Christ seems here to tax in Martha, is her solicitude, and distraction of spirit, and excess in this business. Here were two faults involved in one, and so we'll take them together. First, here was her excess and superfluity, in the word many things, as it is a note of variety. And, Secondly, here was her perplexity and distraction, in the word troubled.

First; Here was her excess and superfluity, in the word many things, as a note of variety. Christ did not find fault with her hospitality, but she was too curious, and superfluous in it. From whence we may note thus much; That we may over-do there, where it would be a fault not to do at all: we may do more than we need to do, and we may do more than we should do; where we should sin, except we did somewhat. Yea further, we are apt and prone hereunto: take notice of that. We are very ready and subject to over-shoot ourselves in things lawful and necessary, and to go beyond our bounds in them; licitis perimus omnes: we are all undone by lawful things; as by apparel, by meats, and drinks, by traffick, and commerce: those things which are indulged to us, and which we cannot well be without; yet we sin oftentimes in the enjoyment and use of them.

The ground hereof, is First of all; The general corruption of our nature, which taints the best things in us: To the pure, all things are pure; but to them which are defiled, is nothing pure, &c. says the Apostle, Tit. 1.15. Things are better or worse to us, as we are commonly ourselves. Now, we are all by nature corrupt, and stark naught: So far forth, are other things sanctified to us; but so far forth as there are any relics or remainders of corruption in us, as there are in the best that are; so far forth the best things that are, are corrupted to us.

Secondly; The nature of the things themselves, as being least of all feared, and suspected. That's another ground of this also: where things are in their own nature lawful, we do very readily venture upon them, and are bold with them; whereas other things stick a little with us. No man surfeits of poison, but of good and wholesome food, and of that which is taken for granted to be no other than such as is good. And so 'tis also here in these matters: We are satisfied in the matter; and hence we come to exceed in the measure.

This should teach us to be so much the more watchful over our own hearts, and to this purpose to beg assistance of God for the guiding and directing of us: Take heed of ourselves in things lawful; Satan is there vigilant over us, and we are apt soonest to be abused: let us not rest upon the matter and nature of the things we are employed in; but observe, and take notice of our own hearts and affections in it; and (as I said) desire God himself to watch over us. We stand not by our own strength, and are safe no further than a better hand keeps us than our own.

To speak more particularly to the present Point and business in the Text; This work of Martha, in her feasting and entertaining of Christ, it is considerable under a double notion; either as a part of her particular Calling, as it was a piece of good housewifery in her, and looking to the affairs of her Family; or as a part of her general Calling, as it was a piece of hospitality in her, and kindness which she shown to Christ: And according to each of these, there is somewhat observable from them. From the First, we learn thus much; That men and women may sin and offend even in the pursuit of their lawful Calling: Thus did Martha here. This looking after household affairs, it was a part of her Calling. The Apostle, in 1 Tim. 5.14. lays it down as a part of the duty which belongs to that Sex, 〈 in non-Latin alphabet 〉 , to guide the house. This, in itself considered, was very lawful and commendable in her; yet in the managing and carriage of it, there was a great abuse.

This offending in point of our Callings, may be explained divers • ays: First, when men have sinister aims and • as in the following of them: when men aim only at wealth, and increase of their estates, and not to do service by their Callings, either ••• he Church, or Common-wealth; or when they improve their Callings to bad and unwarrantable purposes: Ministers, when they preach false Doctrine; Soldiers, when they fight in bad causes; Magistrates, when they pervert righteous judgment, &c.

Secondly; When men's particular Callings prove hindrances and imediments to their general: when men are so intent upon these, that they are neglectful of those. This is another miscarriage likewise: this was the fault here in the Text; and so it is of many others besides. Their Callings intrench upon the Sabbaths, and the Lord's day. Their Callings hinder them from duties of Religion and Christianity, both public and private. They cannot hear, nor pray, nor meditate, nor do anything of a Christain. And what's the excuse of all? They have so much business in their particular Callings. This is a very great abuse and miscarriage, and so to be accounted. That man which has not leisure to be saved, he wants leisure indeed. But of this we shall have occasion to speak more hereafter. This may suffice for the present; that that is a great offense in our Callings, when they make us neglect our souls.

Thirdly; when men undo their bodies, and prejudice their health by them. There are many so intent upon their Callings, as that they wholly neglect their health. This, if it be any way tolerable, it is in our Calling, of the Ministry; where yet also, there must be a regard.

And this now leads us to the Second thing, which is the last observable in this verse; and that is, Martha 's solicitude and distraction. This was that which Christ did chiefly and principally tax in her: which we may further consider, in reference to the second notion also of her employment, which we may take in with it, as a part of her general Calling in the entertainment of Christ. In a word, this is the sum; Martha's entertainment of Christ, and giving this respect to him: It was a very noble and honorable work and performance in her, and such as undoubtedly proceeded from her special love and affection to him: but this was that which was blamable in her, that she was too anxious and solicitous about it; which we have expressed in three words. First, she was cumbered. Secondly, she was careful. Thirdly, she was troubled. All expressing her distraction, and all expressing her miscarriage in this business. The Point we may take notice of, is this; That a Christian should have a free and quiet spirit and mind in those businesses which are undertaken by him, whatsoever they are; whether matters of his particular Calling, or general, he should still be careful to attend upon the Lord without distraction. Martha is here censured, because she was careful, and troubled. This is a temper ill-becoming a Christian. It was the counsel of Christ to his Disciples, that they should not be too carking and caring: And Paul to the Philippians, Be careful for nothing, &c. Phil. 4.6.

First; Distraction, it does no way further or promote: Which of you, by taking care, can add one cubit to his stature? Mat. 6.27. Moderate care, it furthereth so far forth, as means conducing to such an end; but anxiousness, it does not further at all; it carries no influence at all upon the producing of such and such effects.

Secondly; Distraction, it does very much hinder, and put back; both formally, and demeritoriously; forasmuch as it weakens the mind, and makes it unfit for service; and also moreover, procures some displeasure from God himself. It is that which is displeasing to God, when we so far distrust his providence, as to be inordinately careful and solicitous about anything we take in hand.

Thirdly; Distraction, it does contract a great deal of guilt with it. It is very sinful in the nature of the thing, and therefore to be avoided. It's a very vicious, and inordinate affection, as that which casts a disparagement upon his promises and care over his people.

This should teach us all we can, to labor and strive against it. It is that which ill-becomes a wise and prudent man; and the Heathen Philosophers had great victory over themselves in this particular: but it ill-beseems a Christian more than any, in whatever business he undertakes; and therefore should wrestle with it, &c.

For this purpose, it may be very pertinent to consider both the Causes and Remedies of this distemper; and the one will very fitly and pertinently follow upon the other.

The Causes of it, are partly these: First, sometimes a dependence too much upon outward means. He which trusts to outward means, will be distracted; because these, they oftentimes fail, and give a man the slip. There's nothing does more perplex, than frustration and disappointment: and this he shall be sure to meet with, who does rely upon the stay of the creature, and outward things.

Secondly; A limiting of God's providence to such a particular way: This is another thing which causes distraction: When we conclude that such and such things must be brought about after this manner, and find it otherwise, this will distract. It is said of the Israelites, that they limited the Holy One of Israel, Psal. 78.41. This is the fault of many others besides; which, in conclusion, does much perplex them.

Thirdly; An over-prizing, and over-valuing such a project and design. Our distractions are often-times according to our estimations; where we make too much of anything; it will be sure to trouble us, when it falls contrary to us: and we shall have so much the more trouble in disappointment, as we promised ourselves happiness in the enjoyment.

Lastly; A special cause of distraction, is a special sickness which is upon the soul, in this regard: weak things are apt to be unquiet; and frowardness, it causes trouble. Now, this is that which all men by nature have abiding in them; a spirit of frowardness and discontent more or less; except it be those whose Grace does qualify it, and subdue it in them.

And thus much for the causes of distraction, whereupon it is founded. Now, the remedies against distraction, are likewise these: First, a commending of ourselves and our ways to God by prayer; Phil. 4.6. Be careful for nothing; but in everything by prayer and supplication, let your requests be made known to God. So, 1 Pet. 5.7. Casting all your care upon him, for he careth for you. Cares, which are divided, are lessened; as we see in friends one to another. And so is it betwixt God and Believers; they make themselves so much the less, as they cast the more trouble upon him.

Secondly; A consideration of our Call to such and such businesses and ways which we fall into. It is a great quieting in business, when we shall consider it is that which God himself calls unto; for then we are most likely to meet with his assistance in it.

Thirdly; A meditation on the promises which God has made in such and such conditions. There's no such cure of care, as Faith: and this, it is founded upon the promise. God has given us many comfortable intimations to encourage and hold up our spirits, and to keep us from fainting.

And thus much of the Third thing here reprovable, viz. Martha's distraction.

And so I have done with the First particular considerable in the Second General of the Text; and that is, Christ's Reprehension of Martha: Martha, Martha, Thou are careful, and troubled about many things, The next, is his instruction of her; But one thing is needful: But, &c.

SERMON VII.

THis Text which we have here before us, in one distinct and entire Proposition, which will need no division of it, but is to be handled alone by itself. It is in itself a complete Doctrine; and accordingly shall we now at this time, with God's Assistance, take notice of it. Which that we may do it so much the better, it is requisite that we should first of all explain it, and discover the proper sense and meaning of it. This depends upon one word; and that is one thing. What are we to understand by this? Some would have it to be one dish, as restraining Martha 's excess in her entertainment of Christ at her Table, and reducing her to some kind of moderation in that particular; unum ferculum est necessarium. But this, though it hath some Philosophy, and speciousness with it, yet seems not to be altogether so probable, nor that which is so much intended, as may appear by that which follows afterwards in the same verse: therefore I take it rather to be understood in a spiritual sense. This one thing which our Savior here means, is Religion, and the fear of God; with all the appendices and appurtenances of it: To glorify God, in the working out of our own Salvation. This is the one thing which is necessary.

And here there are two things further to be explained. First, how this is said to be one thing? And, Secondly, how this, alone, is said to be necessary, as if none were so but this?

First; How it is said to be but one? For if we speak of spiritual matters, we know that there are divers and sundry things of this nature, and they have their varieties in them. There are the Graces of God, and there are the Ordinances of God; there's the Spirit of God, and there's the Kingdom of God. These, they are not one, but many, in the kinds, and in the operations of them.

To this we answer; That these all, they come to one, and tend to one purpose in conclusion. The Spirit of God in the use of the Ordinances, working Grace in our hearts, does thereby bring us to Glory, and make us partakers of his heavenly Kingdom. And so they are all, upon the point, one and the same; and accordingly, have the name of one thing put here upon them. As the several links of a chain, make up but one chain; even so is it here in this particular.

But, Secondly; How is this, alone, said to be needful? We know that there are many other things that we have need of, besides this: We know that we have need of food, and raiment, and employment, and things conducing to these; as our Savior tells his Disciples in another place: Your heavenly Father knoweth that ye have need of all these things; as it is in Matth. 6.32. How then do we confine it to Religion, as if nothing were needful but only that?

To this again we answer; That our Savior here intends his speech of an absolute necessity: other things are necessary in their place, as conducing to such and such ends; but nothing is simply indispensibly necessary but this: It is the only, that is, the chiefly needful.

the words being thus explained, we come now to the truth itself, which is exhibited to us in them: and that's this; That the main and principal business which it concerns everyone to look after whiles they live here in the world, is to endeavor God's Glory in the salvation of their own souls. Or, (if ye will) more briefly thus: That Religion is the one thing which is needful. This is abundantly confirmed unto us out of divers other places of Scripture. Thus, Eccl. 12.13. Let us hear the conclusion of the whole matter; Fear God, and keep his Commandments; for this is the whole duty of man. It is Col Adham, as the words run in the Text; the whole duty, and the whole dignity, and the whole happiness of any man whatsoever. So, Matth. 6.33. Seek ye first the Kingdom of God, and his righteousness; and all other things shall be added unto you. And, Joh. 6.27. Labor not for the meat that perisheth, but for the meat endureth to everlasting life, &c. In Prov. 4.7. Wisdom is the principal thing, therefore get wisdom; and with all thy getting, get understanding. By Wisdom there, he means Grace, and the knowledge of the Holy, as it is called, Prov. 30.3. Isa. 55.1, 2. Ho everyone that thirsteth, come unto the waters. &c. Wherefore do ye spend your money for that which is not bread; and your labor for that which satisfieth not? Hearken unto me, and eat ye that which is good. It is the voice and invitation of Christ, calling men to look after their souls, and the means which tends to the salvation of them. This, it may be further amplified, and confirmed, from these following Illustrations.

First; This is that which is most noble and excellent in its own nature, that is mainly and principally to be regarded, and looked after by us; which, of all other things, is most noble, and excellent, considered in itself. Now, this is the present business in hand, whereof we now speak. There's no such sweet and blessed condition, as the state of God's children; who are endued with Grace in this life, and who are perfected with Glory in another. It is that which does indeed excel all the comforts and contentments of this World, they are nothing in comparison with it. There's an emptiness, and a defectiveness in them, and such as will be unable to satisfy at another day: whereas this, it makes a man fully and completely happy: And on the other side, without this, a man is forever wretched and miserable. That is certainly and undoubtedly the main thing to be minded; without which, a man can least subsist. Now, this is this one thing in the Text. It can be least spared of all other things besides: Honors, and profits, and pleasures, and such things as these, men (in some sense) may be able to spare them, and they may do well enough without them. But Grace, it is such a thing as we cannot spare, and to purpose be without it; so essential is it to true happiness.

Secondly; It is of the greatest influence, and extent, and usefulness to us; it is that which we have occasion for in the whole course and compass of our lives, and we cannot properly do anything without it. Grace, it is a general and universal qualification; it fits a man for every state and condition which he is subject unto; for want, and for abundance; for prosperity, and for adversity; for life, and for death: It manages all Callings, and all Providences, and all Affairs whatsoever they be: And a man cannot carry himself in them so decently, and as becomes him, that wants it. That man that neglects his soul, there's nothing else which can be well minded by him.

Thirdly; It is of the greatest continuance and duration. All that men look after in the world, it lasts no longer than the world itself; when that is but once at an end, there's an end of all those things which are pursued in it: But now, this one thing which is here spoken of, it lasts to eternity. And so the Scripture expresses itself about it; an enduring substance; an inheritance that fades not away; a well of water springing up unto everlasting life, and such phrases as these. Hence it is said also in the close of the verse, that this good part which Mary had chosen, it should never be taken away from her. It is eternal, both in regard of the enjoyment, and in regard of the consequent; in regard of the thing itself, and of the fruit and reward of it; which abides, and continues forever. Grace, it will stand us instead as long as we have any being, which nothing else will do besides.

Fourthly, and lastly; This is also the main purpose for which every man was sent into the world; therefore it is mainly to be regarded, and looked after by him. Every wise man looks after his end, and that scope whereunto he is ordained, to be most of all fitted for that. Now, what's the end of our coming into the world? it's all, and only for this one thing. We came not into the world only to be in the world, to eat, and to drink, and to sleep, and to take our pleasure; to live a natural, or a secular life, and there's an end: But we come into this world, as an opportunity to prepare for a better. We come into the world to be useful, and profitable in it; to employ our talents, and to improve our mercies, and to serve our generations; to do all that possibly we can for the Glory of God, and the good of others, and the advancement of Religion: to get a stock of Grace and Holiness; to work out our own Salvation; to lay up in store to ourselves a good foundation against the time to come, laying hold on eternal life. As our Blessed Savior says of himself; To this end was I born, and for this cause came I into the world, that I should bear witness to the truth, Joh. 18.37. Even so may everyone say besides: For this end was I born, and for this cause came I into the world, that I should live according to the truth.

The consideration of this Point may be thus far useful to us: First, to teach us where especially to spend our chiefest thoughts, and endeavors: And that is, upon this one thing, which is so needful, and necessary for us, as we have heard it is. We see here where to begin, and fasten our studies: First, to take care of necessaries, before we take care of superfluities. It's men's practice in other matters, and it should be more especially so here in this. We count him to be a mad-man, in reference to the world, who looks after flowers, and pictures, and music, and such things as these; and in the mean time, suffers himself to starve, and want bread. Even such a kind of mad-man is he, who spends all his thoughts and time upon these outward things here below; and, in the mean time, neglects Heaven, and the salvation of his own soul. Such a mad-man was he in the Gospel, Luke 12.20. who laid up much goods for many years, but never thought what would become of this: and therefore God calls him fool for it, as he very well might; and tells him his following doom; Thou fool, this night thy soul shall be taken away from thee; and then whose shall these things be which thou hast provided? Certainly, if there be but one thing necessary, it is the greatest folly and madness that can be, to neglect that, of all other; and such as we should especially take heed that we be not guilty of it.

And yet, if we look abroad into the world, how many shall we find to be guilty in this particular? and how few careful of the contrary? It is a sad and woeful thing, to consider what a general Atheism abounds almost in every place; men live as if they had no souls to save; or, as if there were no such thing as salvation belonging unto them. Religion is the least of their care, or those things which may any way tend to the promoting of it. Instead of being the one thing necessary, it is with them the one thing superfluous; and they think there's the least need of it, of anything else in the World: therefore it is, that they so much slight it, and contemn it, and scoff at it, and at those which do anything mind it, or regard it, and look after it; which themselves neglect to do. That time which men should spend upon their souls, they spend upon their lusts, and upon their vanities, and such things as tend to their utter ruin, and eternal destruction. So far are they from minding those things which are of better, and higher concernment.

Well; There's a time a coming, when things will appear in another kind of view than now they do; when this one thing needful will appear to be needful indeed. And our Savior will justify, and make good this his sentence and declaration about it, when Grace shall be esteemed above all the world besides; and those accounted the wisest persons, who have got the greatest stock of it aforehand, and have treasured it up unto themselves: and therefore we should accordingly be persuaded to think, and judge of it.

As there's a truth in the Doctrine itself; that this one thing is needful; so we should, for our part, be convinced of the necessity of it in our own minds, that from thence we may be drawn to pursue it, and follow after it. The reason why most men do no more regard these things than indeed they do, is, because they do not think them to be so needful as indeed they are. They think there's no such great matter in them, as Ministers and Preachers would persuade: Who hath believed our report? Now therefore this is that which in the first place we should work ourselves unto; an apprehension of the necessity of Religion.

The way hereunto, is first of all; to get a spiritual savor, and relish, and appetite in us; what makes men to think meat to be needful, but because their stomachs call for it from them, and their mouths crave it at their hands; as Solomon speaks. And so, what is that which makes men to think Grace to be necessary? It is, because they have gracious dispositions in them, which accordingly we must labor for. This will make us, with the Prophet David, to think the word of God to be to us, as our necessary and appointed food. He that has a principle of spiritual life in him, he can no more be without the Ordinances and means of spiritual nourishment, than he that has natural life in him, can be without bread, and natural food: The one will be as needful as the other, with such persons as are proportionably affected and disposed unto them; there being the same ground, and reason for either: and so likewise, (which is pertinent hereunto,) look upon things in their order, and connection, and subordination, and in reference to their particular ends. See how Grace and Glory are linked and tied together, and subordinate, and subservient to each other: how a man must have another kind of life, when this life is gone: and so we shall see how this one thing is needful, and shall be persuaded the more to seek after it.

Secondly; Labor to be convinced of the vanity and insufficiency of the creature: This will make us to think one thing necessary; that is, Religion, and nothing else. For, it may be, we think it necessary; but other things as necessary as that; and this divides our cares about it. Nay, but nothing to speak of, is needful and necessary but this; as will appear from the vanity of the creature. All these things here below, they perish in their using. The world passeth away, and both the lust, and the fashions of it: as we have it from the testimony of two Apostles together in Scripture. The creature (in some conditions especially) can do us no good at all, at least, which is able to satisfy us, and give us content. It cannot pacify a disquiet conscience, it cannot heal a broken heart, or a wounded spirit; it cannot settle a mind troubled and perplexed with the sight of sin. This nothing can do but the Blood of Christ sprinkled upon the conscience; and the testimony of God's love in them applied by his Spirit; which, in part, makes up this one thing here in the Text.

Thirdly; Get our hearts freed from those lusts and corruptions which are in them, and are apt to prevail over them; that's another way to make us to mind this one thing necessary. What was that which made Martha here in this Scripture to neglect the word of Christ? why, it was because she was a little too much addicted to the world, and her secular affairs. And so, what was that which made the young rich man in the Gospel to despise, upon the point, even eternal life itself? It was because he had great possessions; or rather, because he had an heart too greatly set upon them, and too deeply affected with them. And therefore our Savior accordingly makes that improvement of it; How hardly shall they that have riches, enter into the Kingdom of God? It is easier for a Camel to go thorough the eye of a needle, &c. Luke 18.24, 25. A covetous heart will never prize this one thing, nor care for attaining unto it. And so for any other lust besides, where it is in the tyranny and prevalency of it, it scorns happiness, and salvation itself.

Therefore (I say) take heed of lusts, and remember to look at the main chance. We should let no day pass over our heads, wherein we do not do somewhat to bring us nearer to Heaven, and tending to our eternal welfare. We have many shifts and pretences sometimes to excuse ourselves, and now and then are ready to plead a necessity for it; to keep us from the Word, and the Ordinances, and such means as these are: and Satan joining with our deceitful hearts, does many times cozen and delude us. But we should consider if there be any necessity like to this which we have here before us, of the saving of our souls. And that's the first Use of this Point, seeing one thing is needful. Therefore we see here where to place and spend our chiefest thoughts and endeavors.

Secondly; Seeing one thing is needful; we should therefore not only mind this one thing itself, but also mind everything else in reference to that one. We should make all our projects, and actions, and undertakings, subordinate and subservient hereunto: whatever we do, we should examine what connection it hath with this: how it furthers our Salvation? how it advances the Glory of God? how it promotes our spiritual welfare? We may reduce it, and apply it to divers and sundry particulars; wherein we may make use of this rule.

First; In matter of Doctrine, and Opinion: look at the one thing needful here. There are many frivolous and unnecessary disputes which the World sometimes is troubled withal; which take up men's heads, and minds, and divert them from better things: Now, here this counsel, and advertisement, is very seasonable; to remember the one thing necessary. We must here distinguish betwixt Wit, and Grace; betwixt Fancy, and Faith; betwixt empty Notions and Speculations, and solid and substantial Truths. These Doctrines are worth the studying, and striving, and contending for; which will make a man wise to Savlation, and build one up in the fear of God; which will better us in our inward man, and which tends to the leading of a godly, and an holy life: and according hereunto, are we to make proof, and trial of them. We may know whether they be from God, or no, by this discovery: Whatsoever comes from him, it carries to him. Those opinions which are good for nothing, but only to show the wit and parts of those that vent them; to set Christians at difference, and variance one with another; or, at the best, to fill their heads with fancies, and subtleties, and conceits: Those opinions which are compliances with the principles of a carnal heart, which set up Reason in the room of Faith, and Nature in the room of Grace, and Works in the room of Christ; such as these, they may be very well suspected, and so consequently are to be rejected by us. But those are the prime Points indeed, which have a contrary efficacy with them; to the changing of the soul, to the discovery of a man's corrupt nature, to the drawing of a man home to Christ, and so thereby to bring him to Heaven. And such as these should be chiefly studied and pursued by us: and so the Scripture itself to this purpose gives us direction. Thus, 2 Tim. 2.14, 16. Charge them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers. And again, Shun profane and vain babblings, for they will increase unto more ungodliness. Tit. 3.9. Avoid foolish questions, and genealogies, &c. for they are unprofitable, and vain.

This is that which many people in the World are often times failing in, as not walking by this rule here before us, in this particular. They never consider the influence or extent of those things which they hold, as to the making of a man better, or worse; but indifferently rush upon them without any heed or regard at all. Nay, there are many which make choice of such Points as may most feed corruption in them, as they do sometimes also of other occasions. There are many that bring their opinions to their lusts, and make their judgments to be subservient to their affections. Those Points which will best consist with the following of such and such courses, those are the Points which are most embraced, and admired by them. Those that are for loose lives, they are commonly for loose opinions; which may nourish, and cherish, and maintain those lives in them: they begin not first of all in the head, but rather in the heart; as a faulty and corrupt stomach sends up noisome vapors into the brain. For which reason, heresies are, by the Apostle, called works of the flesh; because the flesh, and corrupt affections, has a great stroke and predominancy in them, for the managing of them: Now, by a regard to this one thing necessary, there will be a shunning and avoiding of these things.

Secondly; In the duties and exercises of Religion, look still at the one thing which is needful; and that according to the particular nature and quality of them. There are many religious performances, which have that which is merely accessory to them. And we are to separate and distinguish the circumstances from that which is substantial, and to have our eyes chiefly to the latter, as that which is most necessary: not to rest ourselves in the shell of duty, but to look after the pith, and kernel; nor to perform it plausibly, so much as to perform it profitably, and to enjoy communion with God himself, by his Spirit, in the performance of it: In Prayer, to pray in the Holy Ghost: In Hearing, to receive the word with meekness: In Fasting, to afflict the soul: In Communicating, to feed upon Christ; and so of the rest. Still, in every exercise of Religion, and Christian performance; not to have only the form of Godliness, but to look after the power, as that wherein the Kingdom of God does especially consist.

Thirdly; In our Employments, and the works of our ordinary Callings; let us have an eye also still to this: Consider what that is which is principally required of us. There's a double end, and use of these things; the one is, as they are means of supportment, and outward subsistence in the world, and so serve to make up a livelihood: And the other is, as in the exercise of them, men become profitable to the public good, whether in Church, or State. Now, this later is that which is chiefly and principally to be regarded; though the other also, in its place, not to be neglected.

Lastly; In all the several passages, and contrivances, and occasions in the whole course of our lives, let us still have a regard to that which is of greatest concernment. There is somewhat which is more needful, and there is somewhat which is less needful in all: now, we should here divide the one from the other. As for example here; the instance in the Text, in hospitality, and entertainment of friends: What's the one thing needful? why, it is the continuance, and increase of love; it is the sweet and comfortable enjoyment of one another's society, and an improving of the Communion of Saints. And, what's the Accessory, and Adventitious? why, this is, to be careful about many things; great provisions, and great expenses, and great entertainments. Now, se which of these is to be preferred by the rule here before us.

Again, further; Take it in men's dwellings, and the contrivances of their habitations; the should still look at that which is most needful; not only as to corporal, or secular accommodations; but as to spiritual. It is that which is not always done by abundance of persons; men commonly look at the goodness of the Air, at the convenience of the Soil, at the pleasantness of the Situation; what it for Trade, what it is for Health, what it is for Pleasure; and it may not be amiss in them to do so. But is there nothing else to be regarded by them, but only these? or, are these the chief, and the principal? What are the means for Heaven? and Salvation? and Spiritual Improvements? What Ministry? what Company? what Neighbourhood? what opportunities for Goodness? Alas! these are things which many people never take care of, or trouble themselves withal; and they commonly speed accordingly. As we may see a sad instance of it even in righteous Lot, a good man, but overseen in this particular; and accordingly he smarted for it. He made choice of Sodom to dwell in, because of the sweetness, and pleasantness of the situation; but never considered the condition of the Inhabitants, and the persons which he should live withal, And what was the issue of it in conclusion? why, namely this; that he was vexed with the filthy conversation of the wicked: For that righteous man dwelling among them, in seeing, and hearing, vexed his righteous soul from day today with their unlawful deeds; as the Apostle Peter records it of him, in 2 Pet. 2.7, 8. The comfortableness of his habitation, was drowned, and lost, and swallowed up in the uncomfortableness of his society: there being nothing more irksome, or grievous to those that are good, than to be fastened to those that are evil.

So again likewise; For Marriage, and the altering of men's conditions in the world: What's the one thing needful? why, it is a suitableness, and agreeableness to each other, as much as can be endeavored: a meet help, as God Himself provided for Adam; and especially in the best things of all; which is, to bring one another to Heaven: such as may continue, and keep up the Church both in themselves, and in a godly posterity, through the care which shall be taken by them to that purpose. But, alas! these are things which the world little looks after, but rather other matters of far inferior consideration. But we see here what's our Savior's suggestion, which should be also our direction, and that in all the passages of our lives, To mind especially that one thing which is needful. And that's the Second Use and Application which we may make of this Doctrine.

The Third is this; That seeing but one thing is needful, we should therefore take heed of all needless and frivolous distractions in ourselves. Seeing God has been pleased to draw our happiness into so close, and narrow a compass, let us therefore from hence, learn not to make ourselves more work than we need. This was the fault here of Martha in the Text, as we may see in the foregoing verse of it; that whereas there as but one thing needful, yet she was careful, and troubled about many things. And so it is likewise sometimes the weakness of many other Christians besides. There are abundance of things which they needlessly trouble themselves with, and, in the mean time, neglect this one; which should chiefly take up their thoughts, and be most of all pursued by them. Needless cares, and needless fears, and needless enquiries; these they multiply now and then to themselves; whiles, in the mean time, there is one behind, which slips them, and is forgotten by them.

Now, we should be shy, as much as may be, of all such diversions as these are. The soul of a man is a choice and precious creature; and it is pity that it should be wearied, and tired out with unnecessary thoughts, which should therefore with all carefulness be avoided by it: and that upon the account, and consideration of this Point here before us: which serves to show, and convince us of the uncertainty of such a course as that is. And that's the Third Application.

Fourthly; We learn from hence how to judge both of others, and likewise of ourselves. If there be but one thing which is needful, then let us see what we are, according to the abiding, and the abounding of this one thing in us. We commonly reckon of ourselves from other qualifications and endowments: No, but let us do it rather by this. It is not what we have of superfluities, but rather what we have of necessaries. As it is in matters and affairs of the world, we count not him a rich man, that has a great many of Counters, and Pebble-stones by him, such things as no-body regards, but treads underfoot: No, but we count him a rich man, that has a great deal of Gold, and Silver, and Jewels, and Plate, and the like. And so it is here in this particular, as to the whole compass of happiness; He is not so happy a man that does abound with outward accommodations, as he that does abound with the excellencies of Grace, and the adorning of the inward man. All Perfections besides, without these, are very imperfect; and such as being truly considered, are of no account at all.

Wealth; what is that? if a man be not rich in Faith, and rich in good Works, and rich towards God? What is it to have an inheritance here, except a man have an inheritance hereafter, which is reserved, and laid up for him in a better place? except a man be an heir of Heaven, and a co-heir of Christ? This is that wealth which is needful.

And, Learning; what's that? if a man be not wise to Salvation, and endued with knowledge from above, and acquainted with the mysteries of Religion, and skilled in the depths of Satan, and exercised in his own heart? This is the necessary knowledge.

Beauty; what's that? where there is not an inward meekness, and a Soul with the Image of Christ stamped and imprinted upon it? Alas! all is but vain, and deceitful; like the grass, and like the flower that fades, amp;c.

And, Strength; what a weak thing is that in a man who is a slave to his lusts, and has not power over his own corruptions, and the natural inclinations of his heart? How is he become weak? even as weak as water itself.

So, for Honor, and Favor, and Interest, and the Countenance and Respect of Great persons; what are all these without the love of God in Christ, and his good will assured unto the Soul? And so I might go on in the rest.

Let us therefore, I say, from hence, take a scantling both of ourselves, and other men: Let us so far esteem of any persons, as they have more in them of those things which are needful: and so far again think meanly of them, as they are destitute, and deprived of these; though never so much qualified and adorned in other regards. As Mary was from hence preferred before her Sister Martha.

Lastly; Seeing one thing is needful; we have here also a very good account of God's dealings and proceedings with his people here in the world, as a special ground and argument of satisfaction, and contentation unto them. Seeing he provides this one thing for them, they hav no cause to murmur against him, as to some outward and worldly deprecations. God's children, though they may want other things, yet they shall be sure not to want that which is most needful and necessary for them. He will be sure to give them Heaven, and Happiness, and Salvation, and Eternal Life. Fear not, little Flock; it is your Father's good pleasure to give you the Kingdom, Luke 12.32. He will give you the Kingdom, whatever else he takes from you. And so, Psal. 84.12. The Lord is a Sun and a Shield; the Lord will give Grace and Glory; no good thing will he with-hold from them that walk uprightly. There is nothing which is simply good; nor there is nothing which is absolutely good; nor there is nothing which is god for their souls, and necessary for their salvation, which he will detain from them: which, I say, may be a very great argument of satisfaction unto them. It is not necessary to have Honors, and Riches, and Pleasures, and Greatness in the World; but it is necessary to have Grace, and Holiness, and Peace, and Eternal Life: It is necessary to be saved, and this it shall not be denied: The one thing necessary.

Again, further; This may also satisfy us in all the hard and severe courses which God seems sometimes to take with his children, when he lays his corrections upon them here in this life, as a means to work out their corruptions, and to prepare them for an heavenly condition: that all this is needful, and necessary, and such as cannot be well omitted. Physic, it is as needful as Health, which is procured by it. Because salvation is needful, therefore is affliction also sometimes needful, as a means tending to this Salvation. And so the Scripture itself represents it: 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness, through manifold temptations. There's need sometimes we should be in heaviness; and we are never so, but when there is need. Therefore this should make us patient, and constant, and well-satisfied with it; and to harbor and entertain good thoughts and apprehensions of God in this particular: Who, whatever he does to his children, still looks to the main business, and that which is of most concernment to them. Look, as in all our carriages and behaviours, God expects and requires of us to look at the one thing needful for ourselves: so likewise, in all his carriages and dealings with us, he takes care himself to look at the one thing needful for us. And so much for that Point; That Religion, (or, if ye will, consequently Salvation) it is the one thing which is needful.

One thing more, and so to conclude for this time. And that may be drawn from the occasion, and the connection of these words in the Context.

Our Blessed Savior had blamed Martha for her too much carefulness and solicitude about other matters; Thou art careful, and troubled about many things. And see here now how he endeavors, and goes about to cure her of this disemper: and that is, by putting her upon that which was of more concernment to her. From whence we may observe thus much: That the way to be freed from superfluous cares, is to divert, and so turn to necessary. The looking after salvation, will take men off from distraction about the world, and the things that belong thereunto. This we gather from the course which was taken by our Savior with Martha, in her present condition; who suggests this unto her, as that which was most seasonable for her.

This it does upon a twofold account: First, as it is another thing; and so it does it by way of Interruption. Secondly, as it is a greater thing; and so it does it by way of Absorption.

First, I say; As it is another thing; and so it does it by way of Interruption. Diversions, they break the force of anything, and check it in its full pursuit. And so it is here; when people are eager in their following of the world, and have spiritual things propounded unto them; this their earnestness is so far interrupted, and so consequently restrained in them. As inordinate bleeding in one part, is cured by opening of a vein in another, and the violence of it is stopped by revulsion; even so is it here.

Secondly; As it is a greater thing; and so it does it by way of Absorption, and swallowing up; the greater devours the less. As when a man's in care about his life, he forgets some small and petty matter that troubled him; even so it is here. When men are made sensible of the concernments of their Souls, and their future Salvation; other matters do not so closely stick by them, as otherwise they would.

This, it First of all serves to give us account of so much Inordinacy as there is in the World, in this particular; why there is so much, for the most part, of superfluous care: it is, because there is so little, for the most part, of necessary. Therefore we are commonly troubled about many things; because this one thing is so neglected by us.

Secondly; We see here what course is to be taken by ourselves in such cases as these; even that which is here taken by Christ with Martha in the Text; even to help the one by the other, that we may moderate our thoughts about the World, to apply them to Heaven.

We should still have this sentence in our remembrance; That one thing is needful: and we should accordingly be affected with it, and wrought upon by it; and it should have influence (as I have already shown) upon our whole conversation.

First; By way of Specification: Seeing there is one thing needful, therefore be sure to mind that; and, at the least, not to neglect it. Seeing it is needful, it may not be slighted, or despised by us.

Secondly; By way of Order: Seeing it is the one thing needful, therefore take care of that first: mind Religion a-fore anything else: Seek ye first the Kingdom of God, and his righteousness, &c.

Thirdly; By way of Measure, and Degree: Seeing it is the one thing needful, therefore give it the greatest care and endeavor that may be: necessaries are to be preferred, in our pursuit, above superfluities.

And to make it full, and complete; let us take it also in its full latitude and extent. Religion, it is the one thing needful; and it is needful for all persons, and all ages, and all conditions.

It's needful for people in their youth to look after their souls then, and to begin with God betimes; that so they may sweeten their life to them forever afterwards, whiles they abide in the World: that they may avoid the snares, and temptations, and dangers which that age is exposed unto.

And it is nedful for people in their old age, that so they may end their days in peace, and exchange this life for a better. It is not needful only then, and never before, as some young ones do sometimes imagine; but it is needful then in a special manner.

And so for all states and conditions of life: for Magistrates, for Ministers, for States-men, for private Persons; whatever they need besides, to qualify them for the places in which they are; This one thing (to be sure) it is most needful, and necessary for them, and they cannot be without it.

And so I have handled this Point, both in the Doctrinal Part, and in the Applicatory. But one thing is needful. So much may serve for this time.

SERMON VIII.

THis Second Branch of the verse, is our Savior'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 belonged 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 shows itself, where it is not more carefully restrained. 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 itself.

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 checked 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 Savior, 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 mixed 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 household affairs: But Mary, she sat 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 observed, and taken notice of by us, as to make us the more careful of ourselves, 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 household-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 itself; 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 tenor 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 herself, in that which was to be done by her; which our Savior 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 everyone 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 forever. 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 labor and endeavor after, and be still careful of, to put it in practice. In everything whereunto we apply ourselves, 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 ourselves the better to Christ. It is the disposition of many people in the world, that if there be any way worse than other, they'll 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 ourselves, 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 filled with the knowledge 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 Art sua credendus est.

Lastly; To labor to be acquainted with the power of Religion ourselves: 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 ourselves with it; but labor rather to set ourselves 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 acknowledge 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 ourselves 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 mentioned 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 ourselves, and know that this is indeed the Christ, the Savior of the world.

Therefore we should endeavor to bring ourselves 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 settled in us, and we constant to it. Take men that are religious, but upon extrinsical 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 forever; 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 ourselves, 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 herself from it. Though Martha was otherwise employed, yet Mary sat 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 quickened by good examples; but they are not hindered, and taken off by evil: others carelessness 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 intrinsical 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 labor to be like minded and affected: we should not so much consider what others do, as what lies upon us to do ourselves; 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 itself here propounded; That good part, 〈 in non-Latin alphabet 〉 ; Mary, she had made choice of that. Now, what was that? namely, an attendance upon Christ's Ministry, 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 called 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 preeminence: and we are to take it not only absolutely, but comparatively: not only absolutely, as good in itself; but comparatively, as better than any other. And so it is prefer'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 Savior 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 honorable service to him, and had employed herself 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 show 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 employed 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