One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

SERMON VIII.

LUKE 10.42.

And Mary hath chosen that good part, which shall not be taken away from her.

Our Blessed Lord and Saviour was fruitful where-ever he came: He went about doing good, and took all occasions that might be for the profiting and benefiting of those persons whom he converst withal; especially as to their inward man, and the good of their souls. What-ever house he came into, it was still the better for him; and he brought Salvation with him, to those who were the aimers at it; at least, in regard of the means and opportunities which he afforded unto it. And this we may observe him to have done, in the carriage of this present Scripture here before us. Whiles he came into the house of Martha, with her Sister Mary, and was entertained by them; He was not only their Guest, but their Instructer; and so entertains them, which entertained him.

Martha, the Elder Sister, and who had the chief care of the Family; out of a good affection which she bore to Christ, (as the ground and foundation of it) thought she could never enough ex∣press her respect unto him; and therefore was very active and sollicitous in providing for him. But yet, as the best actions are sometimes, through humane weakness and infirmity, subject to be corrupted; she was here guilty of a double miscarriage; the one, of over-toyling her self in that which was less material: and the other, of over-blaming her Sister for that which was more tolerable, and, upon the point, commendable in her. Now, our Saviour accordingly applies him∣self to each of these distempers in her, in this verse which I have now read unto you. As to the former, which was her own sollicitude about that which was of less consequence; He tells her, that one thing is needful; and thereby informs her of her duty. And as for the other, which was the censuring of her sister for that which was of greater importance; He tells us, that she had chosen the better part, &c. And so commends her Sisters prudence, and discretion.

The former of these we have spoken to already the last day, out of the former branch of the verse; But one thing is needful. Now, the latter is that which we are to speak to, with God's assistance: And Mary hath chosen that good part, which shall not be taken away from her.

THis Second Branch of the verse, is our Sa∣viour's justification of Mary, the Sister of Martha, in respect of that which she was charged withal by her, as to the neglect of what belong'd unto her, in her attendance upon Christ. Martha would have had Mary to have been rebuked, and chidden, because she did not help her: And Christ here rather excuses her, and defends her, and takes her part: Mary hath chosen, &c.

Before we come to speak of the words parti∣cularly, 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 them∣selves; 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 Scrip∣ture, and in common experience, if we look abroad in the world. We know what emulations there were betwixt Joseph's Brethren, and him; betwixt David's Brethren, and him: What a sharp contention there was, for the time, betwixt Paul and Barnabas, in Acts 15.39, &c. And the Disciples of Christ himself, he had much a-do to keep them quiet, and in order, as being ready still to quarrel, and to fall out one with another upon every occasion.

This proceeds First, from corrupt nature, which is still remaining, in part, in them; and shews it self, where it is not more carefully restrain'd. Na∣ture 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 agree∣ment 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 Sa∣tan, who watches all opportunities that may be, to divide those that are good one from another, that so thereby he may make them less useful and serviceable one to another; and also may bring the greater prejudice and disparagement upon goodness it self.

Therefore this may teach us not to wonder, when we observe it sometimes to be so, as we shall do in the world; for it is that (the more the shame) which has still been so, more or less, from the beginning. Not only an enmity betwixt the seed of the woman, and the seed of the serpent; but also an emulation even in the seed of the wo∣man, 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 al∣so from the carriage and practice of Christ; who here takes the part of Mary, who was censured and accused by her Sister. Perhaps there might be somewhat that Mary was to blame in; it is very likely she was not altogether excusable, there might be a sault in her, that we will not deny: but suppose there were, yet it was not so much as Martha made of it, nor such as Christ would here take notice of, being she was good and right for the main; lest, by this means, he should have discouraged her in Religion, and have check'd that good which was in her. That which we learn from it, is to take heed of dishearten∣ing, 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 Sa∣viour, 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 aggrava∣ted against her; but says, that Mary hath chosen that good part, &c. Thus should we learn to do likewise in the like cases; take notice of that which is good, rather than of that which is evil; where there is good mixt with the evil, as Christ himself here did.

Thirdly; Observe here further in general; the different temper of these two Sisters, in opposi∣tion one to the other: Martha, she chiefly mind∣ed, and looked after her houshold affairs: But Mary, she sate at Christ's feet, and heard his word. Martha, she was busy in the entertainment of the Person of Christ; but Mary, she was intent upon the entertainment of the Doctrine of Christ. Martha, she was diligent in her particular Calling; but Ma∣ry, 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 ex∣press her Christianity at this time, and upon this present occasion. So that we see how hard and rare it is to excel in two things at once, and to be eminent in a variety of Perfections. Those that are noted for the one, they are commonly more or less deficient and failing in the other. Those that are much in the world, they are, for the most part, more remiss in Religion. And again; those that are much in Religion, they are not always so mindful of the world.

This is so far to be observ'd, and taken notice of by us, as to make us the more careful of our selves, as there is occasion for it; namely, to give every work and business that portion of care which is due and proper unto it. It's easy for us to run into extremes, and therefore we had need to be more watchful and industrious to keep the mean: To give Religion what is due to that; and again, to give our particular Callings what is due to them likewise: For there's a miscarriage which may be on either hand, and so often-times is. Some, they are so intent upon the outward exer∣cises and performances of Religion, as that occa∣sionally from thence, they neglect their particu∣lar employments. They sit at the feet of Christ, and hear his word; but they neglect the care of their Families, and their houshold-affairs. This is a weakness in them, and such as is to be avoid∣ed 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 shun∣ned 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 consi∣derable of us: First; The Judgment of Christ, which he past upon Mary's choice; Mary hath chosen that good part. Secondly; The Illustra∣tion, or Amplification of this choice in her; which shall not be taken away from her.

First; Here's his Judgment it self; which is in a way of praise, and commendation; Mary hath chosen that good part. Christ commends Mary for her choice: where there are divers things observable of us. We'll take them as they offer themselves to us to be handled by us.

First; We learn from hence thus much: That

it is the commendation of a Christian, to make choice of such ways as are best, and most ap∣provable to Christ. If there be any way better than other in the course and tenour of his life, to be sure to pitch and fasten upon that. This was here the commendation of Mary; she made a good choice for her self, in that which was to be done by her; which our Saviour commends in her. So it was also the commendation of Jo∣shua, 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 Isra∣elites; See, I have set before you this day life and good, death and evil, Deut. 30.15. And he wishes them to make choice of the best. This is also commendable in every one else besides; and that upon these following grounds.

First; It is an argument of a good and sound judgment: it is an argument of persons well grounded and principled in Religion, and that know what belongs unto it. Thus, Psal. 111.10. The fear of the Lord is the beginning of Wisdom. A good understanding have all they that do his Commandments: His praise endureth for ever. Men would usually, and for the most part, be counted wise men, and have the name for good understandings: now, we see here how they may do so, and indeed attain hereunto; which is, by walking in such ways as are good, and which tend to everlasting life and salvation. This is the great wisdom of all, and most to be looked after. Who is wise, and he shall understand these things? Prudent, and he shall know them? Hos. 14.9. Men commonly think it a part of wisdom in them, to choose such ways as are best for the world: but that's wisdom in good earnest, to choose such ways as are best for Heaven, and as may serve to bring a man thither.

Secondly; It is an argument also of a gracious and savoury spirit. Men choose commonly accord∣ing 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 de∣light 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 opposi∣tion, and resistance in the world; there will still be some or other that will malign it, and set them∣selves 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 circum∣stances, it argues some kind of boldness, and spi∣rit, and courageousness in it.

Lastly; It is also an argument of an elect and chosen Vessel. It is a sign that God has chosen us, when we choose him, and such ways as these, which are good and pleasing to him. For, there where God elects, he qualifies: where he makes choice of any person, he does withal confer a disposition suitable and agreeable to such a choice.

This is that therefore which we should labour and endeavour after, and be still careful of, to put it in practice. In every thing whereunto we ap∣ply our selves, still to choose that which is best; to close with the best persons, to cleave to the best causes; to take up the best opinions, to take the best courses and ways that possibly we can; that by so doing, we may approve our selves the better to Christ. It is the disposition of many peo∣ple in the world, that if there be any way worse than other, they'l be sure to make choice of that, and to make it their own. Now, what a fondness and madness is this? we see in other matters for the world, how careful men are (what they are able) to make the best choice that may be; and there's nothing good enough for them; so exact and curious are they. And how much rather should they then choose the best in spiritual mat∣ters.

The way hereunto, is first of all; To beg di∣rection of God himself for the guiding of us. Alas! we are but fools of our selves, without his Spirit to teach us; and therefore we must have recourse to him. Thus the Prophet David, for himself; Psal. 143.8, 9. Cause me to hear thy loving-kindness in the morning; for in thee do I trust. Cause me to know the way wherein I should walk, for I lift up my soul unto thee. And again; Teach me to do thy will, for thou art my God: Thy Spirit is good, lead me into the land of up∣rightness. Thus the Apostle Paul prays for the Ephesians; that God would give them the spirit of revelation, cap. 1. ver. 17. And for the Phi∣lippians; That they might abound in all judg∣ment, cap. 1. ver. 9. And for the Colossians; That they might be fill'd with the knowledg of his will, in all wisdom, and spiritual understanding.

Secondly; We must also seriously weigh, and compare one thing with another: Good election, it proceeds from good deliberation. Eccles. 7.27. Behold, this have I found, (saith the Preacher) counting one by one, to find out the account: or, as some expound, and read the words; weighing one thing after another, to find out the reason. If we would choose those things that are best, we must not take them in their simple proposition, or have a slight and superficial view of them; but examine them, and dive into them, and consider them in all their circumstances.

Thirdly; Take in the advice and experience of well-grounded and experienced Christians, to help us. We see how men do in other matters, where they have no skill, or very little, in such and such Commodities themselves, they will take with them those that have, to choose for them: and so should they learn to do here. It is a good rule in doubtful matters, to advise with the gene∣ration of God's children; which, in all likelihood, should know what is best, and be able best to guess at it: Quilibet in Arte sua credendus est.

Lastly; To labour to be acquainted with the power of Religion our selves: Those things men

best choose, which they are best verst in: A Trades man in his own Commodities and My∣steries; and so likewise a Christian. And this is the first observation; That it is the commenda∣tion 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. Re∣ligion, it is a matter of election; it is not a busi∣ness of chance, but a business of choice. There are many persons sometimes in the world, who do not so much choose Religion, as rather Religi∣on chooses them; and they stumble upon it be∣fore they are aware: But this should not be suf∣ficient for us, neither should we content our selves with it; but labour rather to set our selves to it upon due grounds and motives upon us. Thus David, concerning himself, Psal. 119.30. I have chosen the way of truth; thy Judgments have I laid before me: I have stuck unto thy Testimonies, &c.

Beloved, It is true indeed; it is a great advan∣tage to have gracious opportunities of goodness afforded unto us; and we are to acknowledg God's Providence in them, and to bless him for them: good counsel, good example, good educa∣tion, good company, and the like. But yet we are not to rest our selves in these, but to have somewhat further to act us. We are not to be carried only by others principles, but by princi∣ples 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 affe∣ction to it: at least, to do so at last, and before we have done.

Indeed, I do not deny, but those helps which I mention'd before, may be sometimes the first oc∣casions of goodness to us. As many being godly and religiously educated, they do thereby first come acquainted with Religion. But then af∣terwards, 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 say∣ing, but because we have heard him our selves, and know that this is indeed the Christ, the Sa∣viour of the world.

Therefore we should endeavour to bring our selves to such a state and condition as this is, in point of Religion; which (for our encourage∣ment) will from hence be so much the more root∣ed and setled in us, and we constant to it. Take men that are religious, but upon extrinsecal con∣siderations, of custom, or example, or credit, or education, and the like; and their Religion, it lasts no longer with them, than such motives and arguments continue: But those that are religious upon choice, it is sure to last, and to abide with them for ever; and they are not easily removed, or taken off from it, but do persist in it.

And further; They have also more delight and contentment in it. That which is forced, it is commonly burdensome, and men undertake it with a great deal of reluctancy, and are not them∣selves in it. But that which comes from them upon their own choosing, it is so much a great deal more pleasing, and acceptable to them. Now, when we say of Religion, that we must choose it; we do not hereby advance the power of nature, as if we could do it of our selves, without the Grace of God assisting us; for that we cannot do. It is God that gives us Grace at first, to make choice of the best ways; and then we being sancti∣fied 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 af∣fections 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 de∣fend, and maintain it, and own it even where others decline it, and are opposite against it. And that's the Second thing here observable: That Religion, it is a matter of election.

Thirdly; Another thing here observable in Mary, was her solitariness in the prosecution of Religion, and the exercises of it; that she heard Christ's word alone, even when her Sister, for the time, did avoid it, and withdrew her self from it. Though Martha was otherwise employed, yet Mary sate at the feet of Christ, and attended upon his discourse. Whence we may observe, that those who are truly good, and religious in good earnest, they will be so, though none be so but themselves. They are quicken'd by good exam∣ples; but they are not hindered, and taken off by evil: others carelesness shall not abate their for∣wardness. 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 be∣fore in the Point above-mentioned; because they a•••• religious out of choice, and upon intrinsecal motives. Those that are religious only upon ex∣ample, their Religion goes no further than those examples: but those that are truly religious, it is otherwise with them. And so it was here with Mary in this Scripture; her Religion, it was not only dependant upon the example of her Sister, and therefore she would do that which was her duty, even in the failing of such an example.

Now, accordingly, should all other Christians labour to be like minded and affected: we should not so much consider what others do, as what lies upon us to do our selves; where we are convin∣ced of our duty, there to practice it, even where others neglect it.

In the last place; We may here take notice of

the Object it self here propounded; That good part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Mary, she had made choice of that. Now, what was that? namely, an attendance upon Christ's Ministery, and re∣ceiving of his heavenly Doctrine; and thereby profiting and bettering of her inward man: This was the good part that Mary here chose; being all one, in effect, with that which in the beginning of the verse is call'd unum necessarinm, the one thing which is needful. Now, this; whiles it is called that good part, it seems to carry a special emphasis in it, by way of preheminence: and we are to take it not only absolutely, but compara∣tively: not only absolutely, as good in it self; but comparatively, as better than any other. And so it is preferr'd before that which her Sister Martha had now chosen at this time.

I say, which she had chosen at this time: For, there's no question but Martha also had chosen this good part for the main, only at present was somewhat forgetful of it. So that the scope of our Saviour in this place, is not so much to com∣pare the persons, as to compare the actions of these two Sisters together at this present time. And his meaning was no more but this; That Mary, in sitting at Christ's feet, and hearing of Christ's word and discourse, had done a more honourable service to him, and had employ'd her self to bet∣ter purpose than Martha; who, neglecting this performance, was taken up in the entertaining of his person. And so there is this in it; That it is better to thrive in Religion, and to advance in our spiritual estate, than to improve in any outward excellency, or ability, and perfection whatsoever. Though other things may be good in their kind, yet this is the best and chiefest of all.

The reason of it is that which we have spoken to, and handled already, out of the beginning of the verse; because it is the one thing needful. And it is better to improve in necessaries, than it is to abound in superfluities. Therefore this teaches us what especially to apply, and bend our minds unto; Covet earnestly the best gifts; but yet shew I unto you a more excellent way. There are other commendable qualifications, and such as in their time and place are to be regarded by us: but Religion is to be the main object of our care, which it is to be spent and employ'd about. We see here in the Text before us, how that attend∣ing upon the means of Salvation, it is preferred before the feasting and entertaining of Christ himself. And indeed it is far before it. It is more to take Christ into our hearts, than to take Christ into our houses. As it was more for the Virgin Mary to be the Daughter of Christ, than to be the Mother: and to conceive him in her soul by Faith, than to conceive him in her womb by Na∣ture.

And that which is here said of Christ, and the entertaining of him in his person; it may be ap∣ply'd also to the Servants of Christ, and the enter∣taining of him in his Ministers. That people may not from henceforth content themselves with a respect which they shew to their Persons, but to joyn with it a respect to their Doctrine. Though there be other expressions of civility which are sometimes shewn to the Ministers of Christ, by those who have an affection for them, to be owned and acknowledged by them; yet that indeed is the highest of all, when there's a thriving and profiting by their Ministery, and a regard to the Truths and Doctrines delivered by them. This is not only to entertain them; but, in a sort, to be entertained by them.

Again further, from the scope of the Text; To take notice of somewhat from that. We see here the duty of Christians, as to the moderating and allaying of their censures one of another. Seeing Religion is the better part, therefore those are not to be slighted, and contemn'd, and censur'd, who are eminent and forward in Religion, though it may be they may be somewhat wanting and defective in other matters. This was the fault here of Martha in the Text; she thought mean∣ly and contemptibly of her Sister, who did not help her in the present entertainment, though she was otherwise better employ'd. And so it is the weakness and perversness of many more besides: where they have any outward excellency in them∣selves, of wit, or parts, or skill, which some others want; they are apt from hence to scorn and de∣spise those persons who are deprived of them, though they have more eminent Graces in them. Now, such as these are here to be restrained, and taken off from such kind of censures either in word or thought, from this hint of Christ, which he so seasonably exhibited to Martha; Mary hath chosen the better part. Christ will one day justify such as these against all reproaches. He will own them, and stand for them, and take their part, as they have done his. And therefore let them take heed how they despise one of these little ones: Forasmuch as he that despiseth them, he despiseth him. And so now I have done with the First General Part of the Text; which is the testimony or judgment of Christ which he passes upon Mary, as to her choice; That she had cho∣sen that good part.

The Second is the Amplification, or Illustra∣tion of this choice in her, in these words, Which shall not be taken away from her. This is spo∣ken in opposition to that which Martha did so much pursue; which was the sumptuous enter∣tainment of Christ's Person, and the shewing of her skill and housewifery in that particular: All this, it would be gone at last, and come to an end: yea, Christ himself, in regard of his person, and corporal presence, was to be removed, and taken away too; she was not to have him always with her. But this of Mary's should not be lost, but be still continued, and perpetuated to her. From whence we may note thus much; That what-ever we lose besides, we shall not lose our improve∣ments in Religion, and the care which we have bestowed upon that. This better part, it shall not be taken away from us, as is here exprest. And it is so much the better for this circumstance, which is considerable in it. For the better open∣ing of this Point unto you, I shall briefly do two things: First, shew you what, in Religion, may be

lost, and taken away from us. And, Secondly, what may not. For somewhat is considerable in both.

First; For what may be lost: And we may take it in these particulars. First, the outward means of Salvation; they may be sometimes lost, and taken away. The Ministery and Ordinances themselves; there's a possibility of being de∣prived of these. God threatens a famine of his word, Amos 8.11, 12. The Gospel, it is an ambu∣latory Gospel, which walks from place to place. And the Church of Christ, it is a Candlestick, which is easily removed. God has not tied it either to Nations, or Persons: Preachers may be taken away, and Preaching may be taken away, and Christ himself may be taken away in them both; which should make those that enjoy them, the more carefully and diligently to improve them. Wantonness, and unthankfulness, and unfruitful∣ness, it many times forfeits the Gospel, and pro∣vokes him to bestow it upon those that will be better under it.

Secondly; Liberty of outward profession, and expression of the several Graces of the Spirit, that may be restrained also. Christians may not al∣ways have that freedom to profess that which they embrace, not to declare that which they be∣lieve. Thus Amos 5.13. The prudent shall keep silence in that time; for it is an evil time. And chap. 6.10. Hold thy tongue; for we may not make mention of the name of the Lord. This may hap∣pen to the best Christians in the world, according to the times and places which they may be cast upon in it: That thus far the better part may be taken away from them.

Thirdly; The sense and feeling of Grace in us, that may also be taken away, and removed from us: we may lose that. The people of God, they may have Grace always, in that vigour and acti∣vity at one time which they have at another: but sometimes it may be higher, sometimes it may be lower with them. Sometimes they may be ready to say, I can do all things through Christ that strengthens me, with the Apostle Paul. Sometimes again they may be al-amort, and have little strength or liveliness in them. And thus we see, what in Religion, may be lost, and taken away, and removed.

Now further, Secondly; (which is more pro∣per to the Text) We may here consider what it is, which cannot. Now, sure it holds good of Re∣ligion, that it cannot be taken away, as is here ex∣prest in this particular case of Mary.

First; In regard of its root and principle: This shall not be taken away. Thus Job intimates of himself, when he was deprived almost of eve∣ry thing else; yet, that the root of the matter was found in him, in Job 19.28. And Isa. 6.10. A godly man is compared to an Oak, whose sub∣stance is in him, when he casts his leaves. The leaves may fall off from the tree, when-as the sap still abides at the root. So again, 1 Joh. 3.9. The seed of God is said to remain in the regenerate. And Joh. 4.14. Grace is said to be like a well of water, which is continually springing up in us to everlasting life. Where-ever God once implants and works these gracious dispositions in us, they are lasting, and continuing to us. They are a se∣cond nature, which is not easily extirpated, or rooted out: but though it may seem to be ex∣pell'd, yet it will return, and come back again. So Grace, in the greatest decayings, it has still a root at the bottom. And there's life at the heart, when all the rest of the body is as 'twere dead. That's the first thing here considerable: It shall not be lost, or taken away, in regard of its root and prin∣ciple.

The Second is, in regard of its operations and effects which it works in the heart. The better part shall not be taken away thus; it still leaves somewhat behind it, which is sure to stick fast. Those who are conversant in holy duties, and well employ'd in the exercises of Religion, they still get somewhat or other which hereupon cleaves unto them: either more knowledg, or more fa∣vour, or more affection, or more comfort, or some∣what. There's a better tincture and impression upon them than was before, and so it continues. Other things as the vanities of the world, they pass with the very acting of them; and they leave nothing at all upon the heart, but that which i•• naught, like themselves; when they are over, there's an end of them. But it is not so now in the hearing of the word, and in sitting at the feet of Christ with Mary here in the Text. This, in regard of the influence and efficacy which it leaves behind it, it abides, and remains still. When the Ordinances cease, yet the effects of them still continue: And when the Bible it self is lost, yet the benefit which comes by reading of it, shall not be lost, nor taken away with it; it holds, in regard of its effects.

Thirdly; In regard of its reward and recom∣pence both here in this life, and in another world: it shall not be taken away so neither. There's no man that shall lose any thing by his diligence and constancy in Religion, but shall be sure to have it abundantly supplied, and made up unto him: He shall be sure not to lose his reward. Godliness, it hath the promise of this life, and of that which is to come; as the Apostle tells us, 1 Tim. 4.8. It has the promise, and it has also the performance, of what is promised together with it.

First; Even here in this life: There's a reward of Piety here; especially within the compass of it self; in the peace of a good conscience, and that quietness and tranquillity of spirit which is consequent upon it. Duty conscientiously perfor∣med, is thus far a reward to it self, and carries the fruits and effects in its own bosome. In the keep∣ing of thy Commandments, is great reward, Psal. 19.12.

And then, Secondly; For the life to come, there it shall be sure to be rewarded to purpose, even where at present it seems to be neglected. This better part does not appear to be the better part yet, at least to some kind of eyes and apprehen∣sions: nay, it rather seems to be the contrary. To be lost, and taken away, in regard of any good that comes by it: oh! but there's a time a coming, when it shall appear, and be made good

abundantly. God is not unrighteous, to forget your work and labour of love, Heb. 6.10. And Gal. 6.9. Let us not be weary in well-doing; for in due season we shall reap, if we faint not. And what shall we reap? why, he that soweth to the Spirit, shall of the Spirit reap life everlasting; as it follows there in the same place. And in 2 Joh. 8. There's mention made of a full reward.

The consideration of this Point may be thus far useful to us: First, as it may shew us the dif∣ference betwixt Religion, and other things. There's nothing here below that we can absolutely and peremptorily conclude that it shall not be taken away from us, there being a great uncertainty up∣on it. All the Goods of this present world, they are movables, as I may so express it. Health, and Strength, and Favour, and Riches, and Honour; they are all easily taken away: we have frequent experience of it upon every occasion. And life it self, which is the foundation of them all, and whereupon they depend; that's soon and quick∣ly at an end, with those that enjoy it the longest. But this now is the excellency of Grace and Piety, that it is of eternal continuance. The world pas∣seth away, and the lust thereof; but he that doth the will of God, abideth for ever, 1 Joh. 2.17.

Secondly; This may serve also to encourage us, and provoke us to the practice of Religion, and to an attendance upon those duties and exer∣cises which are pertinent thereunto; of reading, and hearing, and meditation, and holy conference, and the like: such as these, as this gracious wo∣man here was employed in. Forasmuch as we shall not be losers, but gainers by them, in our spi∣ritual part. And besides, we shall have an eter∣nal reward, which shall hereafter be bestowed up∣on us for them, in the conscientious performance of them. What-ever diligence and industry is used by us herein, and to this purpose, it will be our own another day; as we use to express it. And we shall find the benefit of it in our own ex∣perience: it will stick by us, when-as every thing else will give us the slip, and be removed, and ta∣ken away from us, as I said before. Yea, when the duties themselves are at an end, (as Christ hereafter shall be all in all) yet the fruit, and benefit, and comfort of them shall yet abide, and continue still for ever.

And further; Let us remember to be conversant in these duties of Piety and Religion, after a spi∣ritual manner; which is here implyed, and sup∣posed, when it is said that Mary chose the bet∣ter part; she did not only sit at Christ's feet, and hear his word with her outward cars; but she closed with Christ's Spirit, and her heart opened unto him. And so we should be careful to have it with us in such performances; To choose the better part of the better part. For, as the duties of Piety and Religion have an excellency, con∣sider'd in themselves, above common and worldly performances; and so are the better part, in com∣parison of them. So the spiritual performance of these duties have an excellency, consider'd in it self, above the external performance of the same duties; and is the better part, in comparison of that. And we are to take it here in the Text, in this comprehensive notion of it; or else we shall come short of the true sense and meaning of it. Our Saviour does not here commend Mary only from the nature of her employment, but also moreover from her carriage and behaviour in it.

This is that therefore (I say) which we should have a regard to in such things as these are; even to be spiritual in spiritual duties, and to have a frame of heart answerable to the nature and qua∣lity of the performances wherein we are employ'd; that so we may be both the better in them, and the better for them. For it is the Spirit that quickeneth; the Flesh profiteth nothing. If it had not been for this, Martha had had the better of Mary even at this present time: for to be con∣scionably employ'd in ones Calling, is more ac∣ceptable to Christ, than to be formally employed in Religion. The many things, in this sence, are a great deal more necessary than the one thing.

Thirdly, and lastly; Seeing this better part, taken in the full extent and latitude of it, is such as shall not be taken away from us; here's that which may serve to justify God's servants in their choice and embracing of it, against all gain∣sayers whatsoever; and may free them from all kind of censure, which is apt sometimes to be cast upon them for it. It is not only the good part, but the lasting part, and the better in regard of that. Take Religion, and compare it with the world, and it is better upon even terms; if we consider them but in the nature and condition of the things themselves: But if we shall add now this to the rest; That the World, that's transito∣ry; and that Religion, that's immovable: this does make it transcendently above it, and far su∣perior to it.

And consequently it does so much the more advance the judgment of those that choose it, and lay hold upon it. They are from hence so much the wiser, and so much the more to be com∣mended: and so will appear to be, in conclusion, against all contradiction. Is not he the wisest man, who prefers a certainty before an uncertain∣ty? and a perpetual inheritance before an annui∣ty, which is only for some time? Why, this is the case and condition here, of such persons as make choice of Religion rather than of such things as are inferior. It is both the better, and it is also the longer, as is here signified to us. And both these considerations taken together, are sufficient to justify it: which therefore our Saviour here uses for the defending and justifying of it. He hereby wholly stops the mouth of Martha, in her quarrelling and contending with her Sister in the pursuit and prosecution of it. Here are di∣vers and sundry arguments at once to make it more effectual. It's one thing, in opposition to many things. It is necessary, in opposition to su∣perfluity. It is the better part, in opposition to the worst. And it is that part which shall ne∣ver be removed, or spoyl'd, or lost, or diminished; in opposition to that which shall be taken away

from us. That's the Second Part of the Text; to wit, the Amplification. And so I have done with the whole Text, and the whole Verse it self. But one thing is needful; And Mary hath chosen that good part, which shall not be taken away from her.