we act upon the one and embrace the other. To those who come in faith, to receive and to obey, who, instead of standing at a distance, reasoning, criticising, investigating, adjusting, hear His voice and follow Him, not knowing whither they go; who throw themselves, their hearts and wills, their opinions and conduct, into His Divine System with a noble boldness, and serve Him on a venture, without experience of results, or skill to defend their own confidence by argument: who, when He says "Pray," "Continue in prayer," take His words simply, and forthwith pray, and that instantly; these men, through His great mercy and the power of the Holy Ghost working in them, will at length find persevering prayer, praise, and intercession, neither a bondage nor a barrenness. But it is in the nature of things that Christ's word must be a law while it is good tidings. That very message of good tidings, that Christ saves sinners, is no good tidings to those who have not a heart to abandon sin; and as no one, by nature, has this good heart, and, even under grace, no one obtains it except gradually, there must ever be a degree of bondage in the Gospel, till, by obeying the Law and creating within us a love of God and holiness, we, by little and little, enter into the meaning of His promises.

May He lead us on evermore in the narrow way, who is the One Aid of all that need, the Helper of all that flee to Him for succour, the Life of them that believe, and the Resurrection of the dead!

SERMON XXII.

THE GOOD PART OF MARY.

LUKE X. 41, 42.

"Martha, Martha, thou art careful and troubled about many things; but one thing is needful: and Mary hath chosen that good part which shall not be taken away from her."

VERY word of Christ is good; it has its mission

EVERY

and its purpose, and does not fall to the ground.1 It cannot be that He should ever speak transitory words, who is Himself the very Word of God, uttering,. at His good pleasure, the deep counsels and the holy will of Him who is invisible. Every word of Christ is good; and did we receive a record of His sayings even from ordinary men, yet we might be sure as to whatever was thus preserved, whether spoken to disciple or enemy, whether by way of warning, advice, rebuke, comfort, argument, or condemnation, that nothing had a merely occasional meaning, a partial scope and confined range, nothing regarded merely the moment, or the accident, or the audience; but all His sacred speeches, though clothed in a temporary garb, and serving an immediate end, and difficult, in consequence, to disenBasil, Const. Mon. 1.

1

gage from what is temporary in them and immediate, yet all have their force in every age, abiding in the Church on earth, "enduring for ever in heaven," and running on into eternity. They are our rule, "holy, just, and good," "the lantern of our feet and the light of our paths," in this very day as fully and as intimately as when they were first pronounced.

And if this had been so, though mere human diligence had gathered up the crumbs from His table, much more sure are we of the value of what is recorded of Him, receiving it, as we do, not from man, but from God. The Holy Ghost, who came to glorify Christ, and inspired the Evangelists to write, did not trace out for us a barren Gospel; but doubtless, praised be His name, selected and saved for us those words which were to have an especial usefulness in after times, those words which might be the Church's law, in faith, conduct, and discipline; not a law written in tables of stone, but a law of faith and love, of the spirit, not of the letter; a law for willing hearts, who could bear to "live by every word," however faint and low, "which proceeded from His mouth," and who out of the seeds which the Heavenly Sower scattered, could foster into life a Paradise of Divine Truth. Let us then humbly try with this thought before us, and the help of His grace, to gain some benefit from the text.

Martha and Mary were the sisters of Lazarus, who was afterwards raised from the dead. All three lived together, but Martha was mistress of the house. St. Luke mentions, in a verse preceding the text, that Christ came to a certain village, “and a certain woman,

named Martha, received Him into her house." Being then at the head of a family, she had duties which necessarily engaged her time and thoughts. And on the present occasion she was especially busy, from a Martha was cumwish to do honour to her Lord. bered about much serving." On the other hand, her sister was free from the necessity of worldly business, by being the younger. which also sat at Jesus' feet, and heard His word." The same distinction, at once of duty and character, appears in the narrative of Lazarus' death and restoration, as contained in St. John's Gospel. "Then Martha, as soon as she heard that Jesus was coming, went and met Him; but Mary sat still in the house."1 Afterwards Martha "went her way and called Mary her sister secretly, saying, The Master is come, and calleth for thee." Again, in the beginning of the following chapter, "There they made Him a supper; and Martha served. . . . . Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair."2 In these passages the same general difference between the sisters presents itself, though in a different respect;-Martha still directs and acts, while Mary is the retired and modest servant of Christ, who, at liberty from worldly duties, loves to sit at His feet and hear His voice, and silently honours Him with her best, without obtruding herself upon His sacred presence.

"She had a sister called Mary,

To return:-"Martha was cumbered about much serving, and came to Him, and said, Lord, dost Thou not

care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her," in the words of the text, "Martha, Martha, thou art careful and troubled about many things; but one thing is needful: and Mary hath chosen that good part which shall not be taken away from her."

I shall draw two observations from this incident, and our Saviour's comment on it.

1. First, it would appear from hence, on His own authority, that there are two ways of serving Him-by active business, and by quiet adoration. Not, of course, that He speaks of those who call themselves His servants and are not; who counterfeit the one or the other manner of life; either those who are "choked with the cares of this world," or those who lie idle and useless. as the hard way-side, and "bring no fruit to perfection.” Nor, again, as if His words implied that any Christians were called to nothing but religious worship, or any to nothing but active employment. There are busy men and men of leisure, who have no part in Him; there are others, who are not without fault, as altogether sacrificing leisure to business, or business to leisure. But putting aside the thought of the untrue and of the extravagant, still after all there remain two classes of Christians;—those who are like Martha, those like Mary; and both of them glorify Him in their own line, whether of labour or of quiet, in either case proving themselves to be not their own, but bought with a price, set on obeying, and constant in obeying His will. If they labour, it is for His sake; and if they adore, it is still from love of Him.

[III]

X