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THIS then should be our main effort: and this steadfast purpose of
heart we should constantly aspire after; viz., that the soul may ever
cleave to God and to heavenly things. Whatever is alien to this, however
great it may be, should be given the second place, or even treated as of no
consequence, or perhaps as hurtful. We have an excellent illustration of
this state of mind and condition in the gospel in the case of Martha and
Mary: for when Martha was performing a service that was certainly a sacred
one, since she was ministering to the Lord and His disciples, and Mary
being intent only on spiritual instruction was clinging close to the feet
of Jesus which she kissed and anointed with the ointment of a good
confession, she is shown by the Lord to have chosen the better part, and
one which should not be taken away from her: for when Martha was toiling
with pious care, and was cumbered about her service, seeing that of herself
alone she was insufficient for such service she asks for the help of her
sister from the Lord, saying: "Carest Thou not that my sister has left me
to serve alone: bid her therefore that she help me"--certainly it was to no
unworthy work, but to a praiseworthy service that she summoned her: and yet
what does she hear from the Lord? "Martha, Martha, thou art anxious and
troubled about many things: but few things are needful, or only one. Mary
hath chosen the good part, which shall not be taken away from her." You
see then that the Lord makes the chief good consist in meditation; i.e., in
divine contemplation: whence we see that all other virtues should be put in
the second place, even though we admit that they are necessary, and useful,
and excellent, because they are all performed for the sake of this one
thing. For when the Lord says: "Thou art careful and troubled about many
things, but few things are needful or only one," He makes the chief good
consist not in practical work however praiseworthy and rich in fruits it
may be, but in contemplation of Him, which indeed is simple and "but one";
declaring that "few things" are needful for perfect bliss, i.e., that
contemplation which is first secured by reflecting on a few saints: from
the contemplation of whom, he who has made some progress rises and attains
by God's help to that which is termed "one thing," i.e., the consideration
of God alone, so as to get beyond those actions and services of Saints, and
feed on the beauty and knowledge of God alone. "Mary" therefore "chose the
good, part, which shall not be taken away from her. And this must be more
carefully considered. For when He says that Mary chose the good part,
although He says nothing of Martha, and certainly does not appear to blame
her, yet in praising the one, He implies that the other is inferior. Again
when He says "which shall not be taken away from her" He shows that from
the other her portion can be taken away (for a bodily ministry cannot last
forever with a man), but teaches that this one's desire can never have an
end.
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