Had she judged better, and been inclined better, Martha would have chosen better. Before we come to the principal Doctrines, we may profitably note these observations by the way: 1. Note here, that the nearest natural relations (as brothers and sisters, yea, parents and children) are not always of one mind or way in the matters of their salvation. Greater difference may be between them, than this between Martha and Mary in the text. They may rise up against each other, and seek each others' lives, as Christ foretold, Mark xiii. 12. And therefore father, mother, brother, sister, and all are to be denied for Christ (that I say not hated, as Christ saith, Luke xiv. 26.) when they stand in opposition to him. The same parentage and education made not Esau and Jacob of a disposition, or of one mind or way; nor Isaac and Ishmael; nor Shem and Ham; nor would restrain Cain, the first man born into the world, from cruelly murdering his brother, upon a difference about their religions, caused by his own ungodly mind; even because his "own works were evil, and his brother's righteous and acceptable to God;" 1 John iii. 12. And therefore parents must patiently submit (having done their duty), if even the children of their bodies should prove reprobates. And brothers and sisters must submit, if these in so near a relation be castaways. God hath not promised that all our kindred shall be saved. Rejoice that you are not yourselves forsaken; and be glad that any and so many are sanctified, though further from you in the flesh; and love them in their more excellent relation to Christ and you. 2. Note here, how our Lord doth spend his time in the place and company where he is. When he entereth into a house, he is presently at work in teaching poor souls the way to God; or else how could Mary have been employed in hearing him? In our places and measure we should imitate him in this. Can you come into any house or company and find nothing to say or do for God? Are there none wiser than yourselves that you may learn of, as Mary did of Christ? Nor none more ignorant whom charity requireth you to teach? Nor none that need a quickening word, to mind them of their everlasting state? As soon as worldly, or vain ungodly people get together, they are presently upon some worldly, or vain discourse. And if you be indeed a heavenly and spiritual people, should you not be more ready when you come together, for heavenly, spiritual discourse? Have you not a thousandfold more to set your tongues on work? The necessities of the hearers, the hopes of doing good, the presence of God, the sense of the duty, the sweetness of the subject, the avoiding of sin, and the blessing of God's acceptance to yourselves? O had we but the skill, and will, and diligence, that this interlocutory preaching by holy conference doth require, what a supply-party would it be for the promoting of men's salvation, where the more public preaching of the Gospel is wanting? Who can forbid us by familiar discourse to exercise our charity, in minding poor, regardless sinners of the life to come? and exhorting them to due preparation and repentance? and to open to them the riches of Christ, and set forth his love, and draw them to embrace him? Or 3. Note here, how carefully we should take the present opportunities of our souls, to hear and learn as Mary did. She stands not cavilling like our full-stomach hearers, that ask, How can you prove that I am bound to hear such a lecture, or to come to church and hear a sermon twice on the Lord's day, or to come to the minister to ask advice, or be instructed by him? No more than a hungry man will ask, How prove you that it is my duty to eat every day? than a sick man will say, How prove you that I am bound to seek to the physician, to go or send to his house, and to look after him? As there is much in the very new nature, and health, and relish of a gracious soul, to decide such controversies as these without any subtlety of argument, so a Christian's prudence and care of his salvation will tell him, that when Christ hath a voice to speak to him, it beseemeth him to have an ear to hear; and that the sermon telleth the hearer the season of his duty, and the offer of a mercy telleth when it is our duty to accept it, without any other more particular obligation; unless when we can truly say as before God, that some duty that at that time is greater, hindereth us. These are easy questions to those that savour the things of the Spirit. When Christ is speaking, Mary will be hearing; and lesser things shall not call her off. If any shall say, 'So would we too, if we could hear Christ,' I answer, Remember that he never intended to abide himself on earth, and teach his church personally by his own mouth; but hath appointed messengers and officers to proclaim his law unto the world, and tender them his grace, and saith, "He that heareth you heareth me; and he that despiseth you despiseth me" (Luke x. 16.), and he that "despiseth, despiseth not man but God;" 1 Thess. iv. 8. And he that will not now believe and hear Christ speaking by his ministers, when he is acknowledged to be the Son of God, and his sealed word hath had so long possession in the world, would hardly have regarded Christ himself in a time when he appeared in the form of a servant, and was found in fashion as a man, and was believed on but by a few persons then counted but inconsiderable. 4. Note also, the humility and teachableness of disciples in those times, who were wont to sit learning at their teacher's feet. Which was then an ordinary case, and not of Christ's disciples only. Paul was brought up "at the feet of Gamaliel ;" Acts xxii. 3. Not like the proud and selfconceited part of our hearers in these times, that come to hear somewhat for their malicious or contentious minds to quarrel with, and expect that their teachers tell them nothing but what is agreeable to their own conceits, and think us to be injurious to them, if we would heal their ignorance or impiety, and make them any wiser or better than they are ; and that reproach us and set themselves against us as their enemies, if we will not be ruled by them, and humour them in all our administrations, as if we were the patients and they the physicians, we the learners and they the teachers, yea, we their servants, and they our guides and rulers in the matters of our own office. But let us come closer to the words themselves, and consider of the instructions which they afford us. Which are these. Doct. I. It is but one thing that is of absolute necessity, but it is many things that those are taken up with, that neglect that one. Doct. II. The one] thing needful leadeth to content; but the many things of the world do trouble, and disquiet, and distract the soul. Doct. III. All men where the Gospel is preached, have their choice whether they will seek and have the one thing necessary, or trouble and distract themselves with the many things that are unnecessary. Doct. IV. They that choose the one thing necessary, do choose the good part; and they that choose any other, do make an evil and unhappy choice. Doct. V. The one thing needful shall not be taken from them that choose it; but they that choose it not, shall have no better than they choose. Doct. VI. Those that make the bad unhappy choice, are apt to grudge at them that choose better, and will not think and do as they. Doct. VII. When the matter is brought before the Lord Jesus Christ, he will not take part with those that murmur at his servant's choice, and speak against them; but will commend their choice, and condemn the contrary. All this you see lie plain here in the text, and it is all worthy our larger consideration. But the first is like to hold me so long, that to avoid proxility, the rest shall be but touched under that. Doct. I. One thing is needful. It is one thing only that is absolutely necessary; but many things that men busy themselves about, that neglect this one. In handling this, I must shew you, I. In what respect it is that this needful thing is said to be but one. II. How it is that the troublesome matters of the world are called many. III. Whereto and how far this one thing is necessary. V. I shall assist you in the application of it to yourselves, that it may reach the end to which I do intend it. I. In what respect is the needful thing but one? Which will be the easier understood, when you know what the one thing needful is. And it is, most directly, that which is our end, To be saved, and to please the Lord, or to glorify God and enjoy him in glory for ever. Which comprehendeth or implieth the necessary means. And this blessed state is one, considered, 1. Objectively. It is one God that we have to please, and to behold, and love, and praise for ever. 2. It is one formally; that is, It is only the soul's fruition of this one God that is our end and blessedness. And thus the end being principally meant, it is said that one thing is necessary; though the means may be more than one that are necessary to obtain it. And yet even with respect unto the means, it may be said that one thing is necessary, by a general, comprehensive speech, as one containeth many parts. As to cure a sickness may be said to be the one thing needful to preserve a man's life; when yet that cure must be done by many acts and means. The means are but one thing as denominated from their end; even our everlasting happiness. And they are but one as denominated from their original, they being all but the will of God revealed in his word for man's direction to salvation. And they are all one in the principal stock that proceedeth from this original or root; and that is, the Lord Jesus Christ himself, who is therefore eminently called 'the way;' because there is no other way or means, but what standeth in a due subordination to the Redeemer as the chief means, as well as to the pure Godhead as the end. Also as all the means of God's appointment have a union of nature or similitude with the end. And as God's image is one in all his children, so is it, in their kind and measure, in all his ordinances and means. They also in their kind and place are partakers of the Divine nature. The name of God is as it were written upon them, and his blessed nature legible in them. Also the means are all but one, as all are parts of one holy frame, which most harmoniously concur to the doing of one work: as all the wheels and other parts are but one coach which carryeth us to our journey's end. As Christ and his church are one body (1 Cor. xii. 12.), so Christ and all subordinate means for the recovery and salvation of his own, are one kingdom of God, and one way to the Father, and one salvation; I shall more fully open it under the next head. And now for the negative, you may discern by what is said, 1. That here is no such unity as even in the end must confound God and man, or his glory and our salvation. 2. Nor is here any such unity as doth confound the end and means; no, not the Godhead with the manhood of the Redeemer, much less with the inferior kind of beings. 3. Nor is there any such unity as doth confound all the means among themselves, and make all one; or exclude the rest by exalting one; but rather each one doth suppose the |