III. This one thing is said to be needful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unum est necessarium or as the vulgar Latine hath it necessary 1. In it self considered it is simply and absolutely necessary without which it is impossible to be happy For our happiness consists in the full and compleat enjoyment of God which cannot be without real communion with him nor can we have any communion with him but in conformity to his Will So that we must be holy here or else we can never be happy hereafter Nor can we attain to holiness so as to walk with God but in his own way 2. Divine Ordination also confers a double necessity upon this one thing Necessitas Praecepti M c. 6.8 Lu. 10.25 c. Mar. 10 17 c Heb. 5.9 and 11.6 and 12.28 2 Pet. 3.14 Rom. 2.7 10. viz. 1. Of the Precept Deut. 10.12 13. requiring us to fear the Lord our God to walk in his waies to love and serve him with all our heart and soul c. It is not left to our choice to devise any other way than he hath appointed Heaven is entailed upon those only that obey and diligently wait upon the service of God and that patiently continue in well doing We deceive our selves if we think to come in Heaven any other way than that which he hath prescribed 2. Another necessity is of the Means Necessitas medii Acts 4.12 John 1.12 Rom 10.14 whereby Eternal Life is obtained Salvation were utterly unattainable by lost man if Christ had not purchased it for him nor can we partake of his purchase unless we receive him nor can we receive him but by Faith neither can we believe what we have no knowledge of nor can we know except we be taught We must some waies learn what we can believe Oh! how necessary is this word of Faith Rom. 10 8. which is Mary's present business to receive from the mouth of him who is the Word Joh. 1.1 that she may be taught the Word of Life by him Who is the way and the truth and the Life Joh. 14.6 In which Word St. Bernard observes seven necessities Non ambigo esse plures alias sed hae interim occurrunt Bern. Serm. 85 superâ— Cantica Psalm 36.9 Ephes 1.8 Psal 119.104 Cant. 8.5 1 Cor. 1.24 Not but that there be more but he only mentions those which came to mind The Soul saith he seeks this Word 1. Cui consentiat ad correctionem that by divine admonition the obliquities of our conversation may be reformed Psal 119.9 2. Quo illuminetur ad cognitionem that in his light we may see light whereby the eyes of our understanding being enlightned we may come to know God our selves and our Duty 3. Cui innitatur ad virtutem that leaning upon Him who is the power of God we may be able to resist temptation and overcome all the difficulties we shall find in the way to happiness Ro. 8.35 c. So that nothing shall be able to separate us from the Love of God 4. Quo reformetur ad sapientiam Psalm 19.12 that the errours of our judgements may be corrected by his instruction 5. Cui conformetur ad decorem that observing his direction 1 Pet. 2.21 Phil. 2.5 15 c. and following his example we may live blamelesly and without offence 6. Cui maritetur ad foecunditatem so he expresseth himself that the faithful soul being as it were married to this Word Col. 1.10 1 Cor. 15.58 may become fruitful unto every good work so as to abound in them 7. Quo fruatur ad jucunditatem that tasting of this sweetness we may with assured comfort pass through all the sorrows Psalm 23 3.5â—.3 Rom. 12.12 1 Pet. 1.8 and tryals which here abide us and in the midst of all our fears and griefs may yet rejoyce in the Lord with joy unspeakable and full of glory David was so sensible of this that he overlooks all other things and urgeth the Lord in his most earnest Prayers to grant him this one thing Psal 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the daies of my Life c. His desire was to make this one thing his chiefest business Psal 62.5 My Soul wait thou only upon God Hence his earnest longing to be at that Work Psal 42.1 2. As the Hart panteth after the water Brooks so panteth my Soul after thee O God My Soul thirsteth for God for the living God when shall I come and appear before God He was so exceedingly ravished with the Glory and heavenly sweetness of that employment Psa 84.1 2 10. Vid Molier in Psal 84. that he esteemed one day so spent better than a thousand otherwise and preferred the meanest Office in this attendance before the greatest pleasures in the Tents of such as regarded not Gods service notwithstanding all the gallantry and bravery of their habitations together with all the solace and pleasure of their carnal employments Thus much concerning this one thing and the necessity thereof Now we shall draw some Inferences from what we have so explained Vse 1. First We learn hence that other things are not so necessary whatever the World judgeth either of this or them 1. There is not so great need of them as of this they are needful in their kind and place God having ordained them for the comfort of this Life in their several uses But this is indispensably necessary to the attainment of everlasting happiness as without which no man shall ever see God We may reach Heaven without Riches or Honour or Applause of men Heb. 12.14 c. Yea without Health or bodily Strength or Beauty c. but never without Holiness and attendance upon Gods Service Whilst we sojourn here below we have a little need of these subsidia or helps requisite to the support of our outward man But O that we did not so dote on them as if they were the unum necessarium By which preposterous acting we make our Life more cumbersome here and prevent the enjoyment of everlasting Life by troubling our selves too much about these many things and neglecting this one Well did that Heathen discern the non-necessity of these many things which distract the minds of men could he but as well have known that one thing which is so necessary That is near-hand saith he which might serve turn Ad manum est quod satis est ad supervacua sudatur Senec. Epist 4. all our toyl and sweat is for that which is superfluous Those Stars whose light is not only pleasant but useful in the Suns absence disappear at his return Surely if we were more near the Raies of the Sun of Righteousness we should not be so much taken with the glimmerings of these lesser comforts 2. But that which is also very considerable if we cordially choose this one thing
Hercules to choose which way he pleaseth Sâ—e Deut. 30.15 I have set before thee this day Life and Good and Death and Evil. Here men make a different choice as they stand affected 1. Those that fear God and consult their own eternal welfare choose the good and refuse the evil Such was David's choice Psalm 84.10 I had rather saith he be a door-keeper in the house of my God c. How oft doth he record this choice in Psalm 119 Psalm 119.13 14.30 36 37 72 97 173. alibi Joseph Antiâ— Jud. l. 2. c. 5. which shews how exceedingly he was pleased with it and with the very thoughts of it Such was Moses's choice who being adopted by Pharaoh's Daughter and Heir that had designed him for her Heir and Successor to the Kingdom if we may believe Josephus yet refused all that Honour and grandeur and the appendant Riches and Pleasures Heb. 11.24 25 26. to embrace the hardest lot of the people of God Affliction and â—eproach having respect unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recompence of reward This was the commendation of those Eunuchs Isa 56.4 that they did choose the things that pleased God let men be pleased or displeased 2. But the wicked hate knowledge Prov. 1.22 29. Isa 65 12. and 66.4 and do not choose the fear of the Lord. They do evil before his eyes and choose that wherein he delighteth not but choose their own waies and their soul delighteth in their abominations One would think it was impossible that men in their wits should refuse everlasting Happiness for momentary and sinful pleasures but our daily experience makes it manifest Pro. 1.22 32. and 12.15 and 17.16 Psalm 94.8 Jude 10. Therefore the Scripture justly calls such men Fools Bruits and mad men c. who wilfully refuse the paths of life and desperately rush upon their everlasting ruine But God gives more grace to his children who following the guidance of his Spirit with Mary make choice of this good part upon best consideration For 1. They are sensible of their own need They know they are sick Mat. 9.12 Ps 109.24 26. Rev. 3.17 18. and stand in need of Medicine weak and need support they know they are wretched and miserable and poor and blind and naked and therefore make hast to Christ for spiritual riches and heavenly grace whereof he hath an inexhaustible store Joh. 1.16 Ephes 3.8 to enrich them for eye salve of divine knowledge from his plenitude Col. 2.2 Eph. 1 17 18. Phâ—â— 3.9 3. to illuminate them for the robe of his righteousness to cover their nakedness Necessity enforceth them as the Prodigal Luk. 15.17 c. to go to him for relief who so lovingly invites them Mat. 11.28 and is ready ebviis ulnis with spread arms to embrace them Therefore they refuse the evil and choose the good seeing the inevitable destruction in the one and assured comfort in the other 2. They see and acknowledge the glorious excellency of holiness and heavenly practise how excellent it is in it self being the lively Image of the most holy God Ephes 4 24. 2 Pet. 1.4 whereby they are made partakers of the divine nature As also the sweetness and comfort of its exercise whereby they have communion with God conversing and walking with him as Enoch and Noah did Mic. 6.5 Gal. 5.25 Rom. 8.1 and 6.4 Gen. 5.22 and 6.9 in and after the Spirit in newness of Life having their conversation in Heaven Phil. 3.20 As Children of Light Ephes 5.8 David seeing this prefers one day so spent before a thousand otherwise Psalm 84.10 Indeed one hours sweet enjoyment of God gives the Soul more satisfaction than all the pleasures of the world can give Psa 119.14 72. Phil. 3.7 8. and is therefore to be chosen rather than all Riches Christ alone who is only thus enjoyed is to be preferred before all gain And every wise Merchant who trades for Heaven will sell all to purchase this Pearl Mat. 13.45 46. To enlarge upon this Subject would soon exceed the intended limits of this Discourse Therefore I shall only intimate this further that the way of holiness is the high way to everlasting happiness which is but Holiness perfected in Glory For without holiness no man shall ever see God Heb. 12.14 Mat. 5.8 Ps 15. and 24. since that beatifical Vision is reserved for them only who are pure in heart and Life Vse 1. Oh then how ill do those men provide for their immortal Souls who either wilfully refuse what Mary chose or make a bad choice of such things as are either hurtful or at least unprofitable or that only pretend to make this good choice but do not or that relinquish after such profession what they seemed to choose 1. How many are there who enjoy the precious opportunities of this Word Heb. 2.3 so constantly Preached amongst them and yet neglect so great salvation making light of the Lords earnest invitation as those recusants Mat. 22.5 who refuse Prov. 1.24 25 29. Isa 65.2 when he calls and when he stretcheth forth his hand regard it not who set at nought all his counsel and will none of his reproof but hate knowledge and will not choose the fear of the Lord These men put away the Word of God from them thereby declaring that they judge themselves unworthy of Eternal Life whilst they even say unto God Acts 13 46. Depart from us for we desire not the knowledge of thy waies Hating instruction they cast Gods Word behind them instead whereof they choose their own waies Job 21.14 Psalm 50.17 and their soul delighteth in their abominations Isa 66.3 4. whereby they provoke God to choose their delusions And even as they delight not to retain the knowledge of God in their minds it pleaseth him to give them over to a reprobate mind Rom. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do those things which are most unseemly and unhandsome and quite contrary to all decency and duty Thus it fares likewise with them Jer. 2.36 Judg. 5.8 2 Tim 4 3. 1 Tim 4.1 Gal. 3.1 who in reference to Religion gad about to change their way with the Idolatrous Israelites choosing new Gods new opinions and fancies Who having itching ears heap to themselves teachers after their own lusts and whilst they give ear to those seducing Spirits which bewitch them they depart from the Faith and do not obey the Truth For not receiving the love of it 2 Thes 2.10 c. they will not believe it but take pleasure in unrighteousness Wherefore God in just judgement sends them strong delusions that they should believe a Lie and gives them up to uncleanness through the lusts of their own hearts Yea Rom. 1.24 Rev. 22.11 Ephes 4.19 Heb. 2.3 they give themselves over to lasciviousness to work all uncleanness with greediness Thus they receive a just reward of their slighting this good
it Nor can it be that conceited perfection which the Popish Monks contend for sequestring themselves from all worldly employments that they may attend nothing else but as they pretend Divine Contemplation Hieron in Thr. lib. 2. cap. 3. Bern. Serm. 5. de assumpt Mariae Theoph. ubi supra Though St. Jerome and other of the Fathers have by way of allusion made such use of this Text which yet is far from the purpose of our Saviours Words For can any man think that this was Mary's constant and continual Work because she was at this time so careful to improve this present opportunity of her Saviours company We know that God hath ordained that all men should serve him in their several vocations Gal. 5.13 and serve one another in Love in the diligent performance of each duty in that state of Life in which Providence hath placed them 1 Cor. 7.17 as the Lord hath called every man c. Our Saviour would have us make a wise distribution of our times yet ever preferring the best employment when it sutes with our possible leisure and seasonable opportunity This one thing then here meant is that which Mary makes her present business To understand which we must consider it with a double reference 1. To the End 2. To the Means 1. The End or main thing intended is everlasting happiness which consists in the fruition of God in nearest communion with him according to our present condition and capacity which is 1. Here in Part Psal 34.8 1 Pet. 2.3 Eph. 1.14 in some foretasts of Divine Comforts which it pleaseth the Lord to allow his Servants as an earnest or pledge of that which is prepared for them in Heaven This consists in the sense and feeling of the Love of God shed abroad into our hearts Rom. 5.5 by the Holy Ghost and is obtained especially by the exercise of Faith and Love 2. Hereafter we shall enjoy him in Eternal Glory 2 Cor. 5.4 Phil. 1.23 1 Cor. 13.12 Psalm 10.11 Acts 20.22 Luke 22.29 1 Pet. 1.4 2 Tim. 4.8 Jam 1.12 Phil. 3.14 Joh. 10 28. Mat. 25.34 Eâ—h 1.14 Col. 1.5 Heb. 5 9. 1 Cor. 2 9. Psalm 31.19 Isa 64 4. Phil. 3.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 12.13 of which we are uncapable whilst we remain cloathed with this mortal and corruptible Tabernacle which therefore the Saints so earnestly desire to put off that they may be with Christ For then in perfect Glory we shall see him face to face in the fulness of joy and pleasures for evermore This is that Inheritance Kingdom Crown Price Life Joy Glory c. so oft mentioned in the Scripture and which is said to be purchased prepared and laid up for all those that obey him love and fear him that put their trust in him and diligently seek him This is that one thing which we are required to seek to lay hold on to take by force to fight strive and run for c. 2. This one thing is likewise considered with reference to the Means whereby the mentioned End is obtained To attend which was St. Paul's greatest care and business which is indeed work enough for a man to do in his whole Life with all his might This is the whole of man i. e. all he can do to attain happiness It is the one thing which comprehends All that is to be done in order to Eternal Life therefore must needs be very extensive But we shall confine our Discourse especially to that part of this All which is in the Context vers 39. viz. Hearing the Word One observes Gualt in Luc. 10.39 Acts 22 3. that Disciples were wont to sit at the feet of their Teachers as a sign of Humility and observance So St. Paul was said to be brought up at the feet of Gamaliel being perfectly by him instructed in the Law In this saith that Authour consists the true worship of God and the Salvation of man 1 That we cast our selves at the feet of Christ Quanto humiliti sedebat tanto amplius capiebat Aug. de verb. Dom. Serm. 27. i. e. that we humble our selves before him with a contrite heart and tremble at his Word Isa 66.2 2. That we receive his Word by a true and lively Faith which begets in us true Love to God and exhilarates the soul by the sweet contemplation of the promises contained in the Word whence proceeds an earnest and ardent study and desire to obey the commands of God Which is the cause that the fruit of the Word so heard diffuseth it self through the whole Life Thus we see what this one thing is II. Now we are to consider how it is faid to be one It is one not exclusively as though whilst we attend this we were bound to neglect all other duties which God requires of us or those comforts which he is pleased to allow us but intensively It must be our chiefest aim and scope in our whole Life It must have the preheminence before all other business and requires our greatest care All we do 1 Cor. 10.31 ought to be referred to the glory of God in our Salvation So that though we have many shafts to shoot yet but one mark many Offices to discharge yet but one aim in them all As all the Springs discharge their several Streams through the proper Channels of their respective Rivers into one Ocean So a Christians diverse duties tend all to the same Savation Insomuch that even worldly affairs are to be mannaged with an heavenly mind It was an excellent Moral saying of one which may be well applied to our purpose Quicquid agis prudenter agas respice finem What e're thou hast to do do prudently And let the End be ever in thine eye This point should be the Center in which all our actions meet Scopus vitae Christus was the Symbol of that worthy Emperour Jovinian and should be the resolution of every one that is called Christian Otherwise if we neglect this one all other our most plausible actions are but as St. Augustin speaks of the vertues of the Heathens splendida peccata glorious sins Since as he disputes against the Pelagians Vertues are not distinguished from Vices Non officiis sed finibus a vitiis discernondae sunt virtutes Non actibus sed fin bus pensantur officia Aug. contr Julian lib. 4 cap. 3. Quid vobis cum virtutibus qui Dei virtutem Chistum ignoratis Bern. Serm. 23. sup Cantica so much by their Acts as by the End for which they are done Likewise St. Bernard upon the same account tells the most accurate Moralists and exactest Philosophers that they had nothing to do with Vertue being ignorant of Christ who is Virtus Dei the power of God 1 Cor. 1.24 For without him we can do nothing Joh. 15.5 We see then that this thing is so one that it is All and that all things without this one thing are Nothing
part and neglecting so great salvation 2. And although some of these wilfull refusers do escape these gross debaucheries yet they are so far left to themselves as with Demas 2 Tim. 4 10. to embrace this present World which lieth wholly in wickedness and can afford no better thing than Lust and Pride 1 John 5.19.2.16 Cum pereunte deceptrice ipsi pereunt Aâ—g 1. Cor. 7.31 1 Pet. 1.24 Prov. 11.7 Psalm 49 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intima eorum viscera to which whilst they conform themselves they perish with that perishing cheat For as its form and outward appearance it being nothing more even all its pomp and glory perisheth and passeth away withereth fadeth and vanisheth so doth the worldlings hope and expectation even his inward thoughts his plots designs and projects to perpetuate his Name and Inheritance in his posterity So that whilst they refuse this one thing necessary they make choice of such things as are either destructive or unprofitable 3. Neither can they escape this reproof who only pretend to make choice of this good part but do not Who have a Form and appearance of godliness but deny the power thereof They have a figure 2 Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shape of holiness but not the substance and essence using it only as a Vizard or Mask to cover their shameful deformities Mat. 23.27 Our Saviour compares them to painted Sepulchres which are gloriously gilded on the outside but inwardly are full of all uncleanness Such feign themselves just men as Luk. 20.20 and boast with that Pharisee Luk. 18.11 Isa 65.5 Luke 16.15 Mat. 15.8 Psalm 78.36 Hos 11.12 Acts 8.21 Ezek. 14.3 4. 12. that they are holier than others justifying themselves before men but God knoweth their hearts how far they are from him when they draw near and flatter him with their Lips and lie unto him with their Tongues compassing him about with their lies but their heart is not right with him For in it have they set up their Idols therefore the Lord will not be enquired of by them but will answer them according to the multitude of their Idols and not according to their pretence In the day when God shall judge the secrets of men and bring to light the hidden things of darkness 1 Cor. 4.5 and make manifest the counsels of their bearts and render to every man according to his works then shall these pretenders be sent away with a Non novi vos Mat. 7.23 I know you not depart from me ye workers of iniquity 4. But how damnable then is the condition of those that have seemed Religious and devout pretending to choose the better part but after all their flourishes have started aside like a deceitful Bow Psal 78.57 and 18.21 2 Pet. 2.22 and wickedly departed from their God returning with the Dog to his vomiting again and with the Sow that was washed to her wallowing in the mire Whatever these have seemed or pretended to be they may have had some slight tast of the heavenly gift Heb. 6.4 5. and of the good Word of God and of the powers of the World to come not only their understandings being enlightned but their affections also moved like those Temporaries Mat. 13.20 Mar 4.16 who immediately receive the Word with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22.17 Psalm 17.15 and 63.5 Rom. 15.13 1 Pet. 1.8 none more forward nor sooner close with it than they but they never had any deep tast of that heavenly sweetness which the Lord vouchsafes his beloved Cant. 5.1 to whom he gives large draughts of his Grace and favour to their full satisfaction replenishing their hearts with unspeakable joy They have never attained that which holy David so passionately commends Psal 34.8 and admires Psal 119.103 nor have they really experienced how gracious the Lord is 1 Pet. 2.3 Let not this be Interpreted to the prejudice or discouragement of any poor soul that hath sincerely made choice of the Lord Jesus as his Portion esteeming all things short of him as dung and dross in comparison of him Phil. 3.8 Psal 42.1 119.38 131. who pants after him as the Hart panteth after the water Brooks and longs for his Commandments and is devoted to his fear Though he yet hath not attained such satisfactory perceptions and experience of the divine favour as to keep his love sick heart from fainting when the beloved withdraws himself Cant. 5.6 c. and cannot be found upon diligent search c. Those consolations are oft delayed and this good Wine is reserved for the last this great goodness is laid up for all such as fear God though they for some time neither see nor feel it Psal 31.19 He knows though they do not the thoughts of Peace Jer. 29.11 that he thinketh towards them and will manifest in his due time But these who are here apprehended are such as never had any real hungring or thirsting after Righteousness but have only for low ends seemed to comply with the Gospel and have taken up only a form of Godliness Ps 106.21 24. Therefore it is no marvel that they soon forget God their Saviour and despise the promised Inheritance lusting after their former Fleshpots and preferring the Onions and Garlick of Egypt before the Milk and Honey of Canaan Having taken a few steps out of Sodom the remembrance of their former pleasures there prevails upon them to look back but as it was with Lots Wise Heb. 10.39 Gen. 19.26 to their own perdition Their glorious building had no better than a sandy Foundation therefore when the rain Mat. 7.26 27. 2 Pet. 2.20 21. Luk. 11.25 26. and floods and wind beat upon it it must needs fall Their blaze goes out in stinking snuff their latter end being worse than the beginning Vse 2. Surely then it highly concerns every man to examine himself whether he hath made a serious choice with Mary of this good part If we have done so indeed not deceiving our selves 1. We shall earnestly desire and long to enjoy what we have so chosen as was said before our souls will thirst for God for the living God Psal 42.1 2. and 101.2 and cry out with holy David When shall I come and appear before God And O when wilt thou come unto me So did that gracious soul long after the Ordinances of God wherein only he could enjoy him whom he so dearly loved that he opened his mouth and panted Psal 119.131 verse 20. longing for his Commandments like one that had run himself out of breath in pursuit of what he passionately desireth and stands in greatest need of so that he even breaks his heart with vehement striving to obtain it The longing soul cannot be without this one necessary thing it cannot brook delays but presseth upon the Lord. How long wilt thou forget me O Lord Psal 13.1 Quamdiu quamdiu cras cras
the friendship of the world shall stand thee in no stead But of this afterwards Having now done with the first part of the Text viz. our Saviours Admonition to Martha we come to speak of the second part viz. the Commendation of Mary Where we shall consider 1. The Party commended Mary 2. The thing for which she is commended viz. because she made choice of that good part c. I. The Party commended is described 1. In the Text by her Name Mary 2. The Context compared with some other places that make mention of her will give us some light concerning her condition 1. Mary is a Name renowned in Scripture No one Name affords more plenty of good Souls registred in holy writ than this There we read of many and excellent Mary's 1. Mary or Miriam all is one the Sister of Moses who was instrumental in bringing the Israelites out of Egypt Micah 6.4 Exod. 15.20 and was most active in praising God for that deliverance 2. Mary the Mother of our Lord saluted by the Angel Luke 1.28 the favorite of Heaven and blessed among Women of the Blood Royal of the house of David admirably devout verse 46 c. 2.14 51. John 19 25. Acts 1.14 Luke 2.35 a great hoarder of heavenly treasure she abode by the Lord at his Death and with his Church after his Ascension was much vers'd in Affliction c. as was foretold by holy Simeon 3. This Mary in the Text It is vulgarly taken for granted especially in the Church of Rome that this Mary and Mary Magdalen are both one and also the same with that Woman Luke 7.37 who was a sinner But this opinion is vehemently opposed and refuted by diverse learned men amongst them especially by Faber Stapulens and Jod Clictoveus and since by the Jesuit Salmeron in Luc. 7. of which see an account in Gerh. Harm c. 143. Also Vid. Lyser Har. c. 58. Jansen Conc. Evang. c. 55. Cameâ—ar in John 11.1 of whom hereafter 4. Mary Magdalen out of whom Christ cast seven Devils Luk. 8.2 A zealous follower of Christ and who administred to him of her substance Luk. 8.2 Diligent in attending upon the Cross and Sepulcher of Christ Mat. 27.56 61. and 28.1 Mar. 15.47 To whom our Saviour first appeared after his Resurrection Joh. 20.14 which she also by his appointment carefully reports to his Disciples Vers 18. 5. Mary the Mother of James and Joses The fifth and sixth Mary's also are taken for one and the same by Jans Conc. Evang. cap. 143. and Gerh. Harm de Resur cap. 1. St. Hieron is uncertain Contr. Helv. cap. 7. Ep. 150 q 4. But Joh. 19.25 They are distinct in most Greek Copies as also in our Translation and Lat. Arab. and Eth. more clearly in the Syriaâ—k and Persian by a copula So likewise doth Aretius render it who with 6. Mary the Wife of Cleophas waited upon the Cross of Christ and doubtless were also of those that prepared Spices and Ointments to anoint his Body Mar. 16.1 Luk. 24.1 Mat. 27.56 Joh. 19.25 7. Mary the Mother of John Mark whose House was the receptacle of the Church Act. 12.12 8. Another Mary is mentioned by St. Paul with this commendation that she bestowed much labour upon the Saints Rom. 16.6 So many gracious and excellent Women we find in Scripture called by this Name â— As for her condition she is is here said to be the Sister of Lazarus and Martha compared with J h. 11. How religiously affected she was appears by this Context She is supposed to be of Noble extraction and it is manifest by this place that they were very wealthy by their liberal and frequent entertainment of Christ and his Disciples and by the great and sudden provision they made for him which at this time filled Martha's hands so full of business And that they were of special note Calv. Lyser Jansca c. in loc may appear by the great concourse of so many of the Jews who came in to comfort the two Sisters at the Death of Lazarus Joh. 11.19 How much she was in favour with Christ and beloved by him appeared by his frequent visits and turning in thither Rarae fumant felicibus arae It hath ever been accounted rare to find so much devotion and religious care in Persons that are Rich Great and Eminent in the World But we here see this Mary so careful of her Souls benefit that she casts off all other business to attend only on this one sitting at Jesus feet to hear his Word Our Saviour saith That a Rich man shall hardly enter into the Kingdom of Heaven Mat. 19.23 24. and that it is easier for a Camel to go through the eye of a Needle c. And verily there is great reason why it must be so Since Rich men of all others are most exposed to temptations 1 Tim. 6.9 Mat. 13.22 and snares There is a deceitfulness in Riches which meeting with a deceitful and desperately wicked heart easily prevails to make such a man instrumental to undo both himself and others Jer. 17.9 For Certe enim multa peccata videntur ad Divites pertinere Quum enim plus agunt plus ministrant plus ad eos pendet res familiaris ampla difficile est ut non plura peccata contrahant Aug. in Psal 132. Psalm 2.3 Jer. 5.5 1. He hath power to execute what ever his naughty heart desires to do Quicquid libet licet He scorns to be controll'd Psal 12.4 who have said With our tongue we will prevail who is Lord over us We have power in our hand to enforce obedience to our Orders if we say it who dare gainsay it Their Motto is Sic volo sic jubeo and who may dispute their commands They have enough to maintain their Pride to practise their Vices to gratifie the Flesh to trample under foot their reprovers and remove out of the way what ever may give check to their proceedings What care they for the Law and Commands of God They are resolved to break those bonds in sunder and cast away those cords from them When the Prophet Jeremy had considered the state of Jerusalem and saw the Commonalty so rude and incorrigible he imputed it to their Poverty which for want of breeding and converse with the more civil and refined sort of men rendred them utterly ignorant of and unacquainted with the waies of the Lord. But he hoped to find some better entertainment of his errand among the great ones who by reason of their advantage of education and converse c. could not be ignorant of such things as they were most concerned to know But these saith he have altogether broken the yoke and burst the bonds They were grown such sons of Belial as they said of Nabal Belial i.e. absque jugo Quod de collo suo Dei abjecerint servitutem Hier. lib. 2. in Eph. 4. He derives it from 〈◊〉
required by God either by way of recompence for their pains who laboured and watched for her soul Heb. 12.13 as she was directed by Gods Word 1 Thes 5.12 13. 1 Cor. 9.11 Gal. 6.6 For she had learned with holy David to prefer the Law of Gods mouth before worldly Riches or by way of compassion where there was real and not pretended necessity She was perswaded that God required her to help when he was pleased to present her with such an object of Charity But then did she judge she had got the fittest object when this necessity was accompanied with sincere Piety Omnibus nos debitores fecit communis humanitas sed fidelibus vinculum arctius spiritualìs cognationis quam Dominus inter nos sacravit Calv. in Gal. 6.10 according to the Apostles prescript Gal. 6.10 As we have opportunity let us do good to all men especially to them who are of the houshold of Faith There she accounted her Charity most due But she was not only careful to make right choice of the Party whom she ought to relieve but also of that way and means whereby she might do them most good and her Charity make for the greatest advantage The Hungry she would Feed and procure Cloaths for the Naked and comfort the Sick with such things as she had That of Job 29.13 might fitly be applied to her The blessing of those that were ready to perish came upon her and she caused the Widdows heart to sing for joy She was the poor Orphans Mother taking some of them into her own Family Ita singulis suam pecuniam dividebat ut singulis necessarium erat Hâ—eron Ep. 27 Job 31.16 others were kept to School others were placed forth as Apprentices with her Money For some poor Families she would purchase Cows that the Children might have Milk or what other waies she could devise whereby to help poor and decayed people Thus she with-held not the poor from their desire nor would she cause the eyes of the Widdow to fail Nor was this her practice for a fit or seldom but constant and continued till her dying day she was not weary of well-doing nor did she fail to the last leaving order even at her End for further distribution of the remainder yet undisposed of No doubt but she now enjoyeth a plentiful Crop of that blessed Seed and her Works follow her Such was her converse with others who were not her Family Relations What her deportment was towards them I shall speak the less because I cannot say enough She that thus walked with God and whose Conversation towards all others was such as is before declared must needs be most benigne and respective to all her Relations To mention her goodness towards each of them particularly would but too much grate upon their grieved spirits and renew their yet fresh sorrows for so great a loss This I may presume to say that no Husband could lose a more loving respective obedient and in each regard a better Wife and Friend No Child a more tender loving careful Mother No Servant a more loving meek provident indulgent Lady that could more desire and endeavour their good And this not only in reference to their body and outward man but with more especial respect to their Souls and spiritual state It was ever her great desire and careful endeavour that all who were near her should serve God with her and that she might ever find them in the fear of God Nor could any thing more grieve her than at any time to see any of them offend or sin against God As to her carriage in all things towards her Husband and his reciprocally toward her I have never observed in any married pair a greater mutual complacency than betwixt them two They lived together as if they had but one Heart and one Will in all things that which was pleasing to either was ever most eligible to the other Yea who ever observed any difference of opinion in them or the least discontent or ever heard any contest between them whose only strife was whether of them should more please and gratifie the other But instead of larger reports of her gracious and loving respects to her nearest Relations these few notes following may suffice to declare her affection to them and care for them which I have transcribed out of her own Papers prepared five years ago she having long laboured under an Hectick distemper and which she delivered with her own hands one to her Husband and the other to her only Son the day before her Death Some part of the Paper to her Husband being dated Feb. 20. 1667. is as followeth My dear Heart Sir Thomas Wharton OVR good and gracious God will be thy great support and comfort in all conditions and will make up all Relations without whom none could have given any contentment We have by his mercies lived more happy daies than almost any but changes must come to us as well as to all others Therefore let us be thankful for all our good we have enjoyed and be willing and ready to give up what is dearest to us when he calls who will do nothing to hurt us being our most loving Father in Christ who has bought us with his precious blood This I believe Lord help my unbelief and give me to live the life of Faith and Thanksgiving and prepare me for his Will whether Life or Death I am very infirm but heart whole c. Then making mention of her only Son Of whom saith she I need not desire your taking care for he is yours as much as mine and I know you love him c. I would fain have him much in your company or under your eye Though I know his Youth and your Gravity will not altogether sute yet I hope you will allow him grains and he yield you all obedience of Love as well as Fear I shall need to say nothing of his Marriage for I think we both agree in desiring he may meet in the first place with Piety Vertue and a good Extraction And if any Wealth or Beauty attend upon these let it come they are not ill Servants though unfit to be uppermost in our desires or esteem If God give his blessing a little will be enough if not enough will be too little to satisfie the covetous desire from which good God deliver him I had rather his Education might instruct him to use that little be will have well than to covet more to spend ill The Paper to her Son followeth verbatim My dear Philip I Pray God bless you and he who has raised you from many illnesses and weaknesses raise your heart and life to some degree answerable to these great mercies and all other which I am not able to reckon up I am at this time I praise God well and have no illness on me but grow Old and infirm often which makes me desire to leave something in charge with you which you may