1Cor. 7.20 Let every man abide in that calling, in which he was called.
1Cor. 7.20
Let every man abide in that calling, in which he was called.
From the 17th verse of this chapter to the 25th, there are two questions handled. First, whether a man being called to Christianity uncircumcised, must be circumcised after his calling. The second is
2 when he is called, he must then leave his calling. Now the sum of the Apostle's answer to both is laid down in this 20th verse, as if he were to say, Let every man continue in that calling in which he was called to Christ; that is, in which he walked and lived when it pleased God by the ministry of his Gospel, to call him to the profession of Christian religion. The reason why I have chosen to speak of these words is because I mean to treat this point of vocation or calling — considering that few men rightly know how to live and go on in their callings, so as they may please God.
Therefore to proceed in order in speaking about this point, FIRST I will show what Vocation or Calling is. SECONDLY I will set down the parts and kinds of it. THIRDLY, the holy and lawful use of every man's particular calling; all of which are in some sort touched on in the words of my text. whether being a bondman For the FIRST: A vocation or calling is a certain kind of life, ordained and imposed on man by God, for the common good.
First of all I say, it is a certain condition or kind of life: that is, a certain manner of leading our lives in this world. For example, the life of a king is to spend his time in the governing of his subjects, and that is his calling; and the life of a subject is to live in obedience to the Magistrate, and that is his calling. The state and condition of a Minister is to lead his life in preaching the Gospel and word of God, and that is his calling. A master of a family is to lead his life in the government of his family, and that is his calling. In a word, that
3 to which every man is called and set apart, that is (I say) his calling. particular and honest manner of conversation
Now, in every calling we must consider two causes. First, the efficient and author of it. Secondly, the final and proper end of it. The author of every calling is God Himself; and therefore Paul says, "As God has called every man, let him walk," verse 17. And for this reason, this order and manner of living in this world is called a Vocation, because every man is to live as he is called by God. For look as it is in the military camp: the General appoints to every man his place and standing; one place for the horseman and another for the footman; and to every particular soldier likewise: his office and standing in which he is to abide against the enemy, and to live and die in that place — it is even so in human societies. God is the General, appointing to every man his particular calling, and as it were, his standing. And in that calling He assigns to him his particular office; in performance of this office he is to live and die. And just as in a camp, no soldier can depart his standing without the leave of the General, nor more may any man leave his calling unless he receives liberty from God. Again, in a clock, made by the art and handiwork of man, there are many wheels, and every one has its several motions — some turn this way, some that way, some go softly, some apace — they are all ordered by the motion of the watch. Behold here a notable resemblance to God's special providence over mankind, which is the watch of the great world, allotting to every man his motion and calling; and in that calling, his particular office and function. Therefore what I say is true, that God Himself is the author and beginning of callings.
This overthrows the heathenish opinion of men who think that the particular condition and state of man in this life comes by chance; or by the bare will and pleasure of man himself. Secondly, by what has been said, we learn that many persuading themselves of their callings, have for all this, no calling at all. As for example, those who live by usury, by cards and dice, by maintaining gaming houses, by plays and such things. For God is the author of every lawful calling; but these and such miserable courses of living are either against the
word of God, or else they are not grounded on it. And therefore they are not callings or vocations, but avocations from God and his ways.
Now as God is the author of every calling, so he has two actions in it.
First, he ordains the calling itself. And secondly, he imposes it on the man called. And therefore I say, vocation is a certain kind of life, ordained and imposed by God. For the first, God ordains a calling when he prescribes and commands it in and by His word. And those callings and states of life,
which have no warrant from God's word, are unlawful. Now God in his word ordains callings in two ways. First, by commanding and prescribing them particularly, as he does the weightiest callings in the family, Church, or commonwealth. Secondly, by appointing and setting down certain laws and commandments generally, by which we may easily gather that he either approves or disapproves of them, even though they are not particularly prescribed in the word.
The second action of God, which is the imposition of callings, is when he particularly sets apart any man to any particular calling; and this must be understood of all callings in the world. Now God does this two ways. First, by Himself immediately, without the help of any creature. Thus in the beginning Adam was called and appointed to tend the garden of Eden (Gen 2.15). Thus Abraham was called from the idolatry of his forefathers, and received into the Covenant of Grace. Thus Moses was called to be a Prince over the Israelites, to guide them out of Egypt, into the promised land. And in the New
Testament, the Apostles were thus called to preach the Gospel.
Secondly, God calls mediately, by means, which are of two sorts: men and angels. Philip, being a Deacon, was called by an angel (Act 8.26) to be an Evangelist; and the set or appointed callings in the Church and in the commonwealth, are ordinarily disposed by men who are, in this matter, the instruments of God. And therefore men lawfully called by them, are truly called by God. Thus the Elders of Ephesus, called by the Apostles and the rest of the Church, are said to be called
by the Holy Spirit (Act 20.28). And thus we see how God is the author of every calling.
The final cause or end of every calling, I note in the last words of the description: For the common good; that is, for the benefit and good estate of mankind. In man's body there are sundry parts and members, and every one has its several use and office, which it performs not for itself, but for the good of the whole body — as the office of the eye is to see, of the ear to hear, and the foot to go. Now all societies of men are bodies; a family is a body; so is every particular church a body; and the commonwealth also. And in these bodies there are several members, which are men walking in several callings and offices, the execution of which must tend to the happy and good estate of the rest — indeed, the good of all men everywhere, as much as possible. The common good of men stands in this: not only that they live, but that they live well, in righteousness and holiness; and consequently in true happiness. And to attain this, God has ordained and disposed all callings, and in His providence he has designed the persons to bear them. Here then we must in general know that he abuses his calling, whoever he is, if he is against the end of that calling, if he employs it for himself, and seeks wholly his own by it, and not the common good. And that common saying, Every man for himself, and God for us all, is wicked, and is directly against the end of every calling or honest kind of life.
So much for the description of Vocation in general. Now before I come particularly to treat the special kinds of callings, there are two general rules to be learned by all, which belong to every calling.
The FIRST: whatever any man attempts or does, either in word or deed, he must do it by virtue of his calling; and he must keep himself within the compass, limits, or precincts of it. This rule is laid down in these words of the Apostles: Let every man abide in that calling in which he was called — the drift of this is to bind men to their calling, and to teach them to perform all their actions by its warrant. It is said, Without faith it is impossible to please God (Heb 11.6); and Whatever is not of faith, is sin.Rom 14.23 Whatever is not done within
the compass of a calling, is not of faith, because a man must first have some warrant and word of God to assure him of his calling to do this or that thing, before he can do it in faith. When the two brothers that strove about their inheritance, came to Christ and wanted him to make an agreement between them, Christ answered, Who made me a Judge or decider between you? (Luk 12.14) It is as if he had said, it is not within the compass of my calling: for I came to accomplish the work of man's redemption, and not to decide inheritances. Hereby he gives us to understand that everything to be done, must be done by warrant of some calling: and so long as men keep themselves in their callings, they have a promise of protection from God, He shall give
His angels charge over you, to keep you in all your ways (Psa 91.11) — that is, so long as you keep yourself within the ways of your calling, so long shall my Angels preserve you. The example of David is worthy of our considering for depending on the providence of God, and walking in his calling, he had the protection of God: when Saul struck twice at him with a spear (1Sam 18.11, 13); when he was made a captain of thousands that he might be slain by the Philistines; when
Saul commanded his own servants to kill him (1Sam 19.1); when he struck again at him with a spear; when he sought to take David in his own house; when he followed him to Naioth in Ramah; when he was absent from the solemn feast made by Saul; when the priests of Nob were slain, 85 persons, and all the inhabitants of the place (1Sam
22.18-19); when Saul persecuted him in the desert of Maon (1Sam 23.25-26).
Contrariwise, when any man is outside the compass of his calling, he is out of the way, and by this means he bereaves himself of the protection of the Almighty; and he lies open and naked to all the punishments and plagues of God. And if we mark it well, the word of God shows evidently to what dangers they are subject to, that
do anything either without or against their callings. Samson's strength did not lie in his hair (as men commonly think) but because he went out of his calling by breaking the vow of a Nazarite when he gave Delilah occasion to cut off his hair. Therefore he lost his
strength; for God promises strength, but with a commandment that he should be a Nazarite to the end (Jdg 13.5). When Saul was commanded to slay the Amalekites, against his calling he spared
Agag out of foolish pity, and spared the best things (1Sam 15.20-21).
And for that, Samuel reproved him of rebellion against God (v. 23), which was like the sin of witchcraft. For this very reason, he was rejected by God from being king over Israel. Jonas being called to preach at Nineveh, tried to shake off the calling of God by fleeing.
But when he comes to the sea, he is tossed by a tempest, and thrown out of the ship, and swallowed by a fish that God has prepared for this purpose. When Peter, beyond the limits of his calling, would warm himself at the high Priest's fire, it cost him the breach of his conscience; for at the very voice of a young woman, he denied Christ with cursing and swearing. And the exorcists in the Acts (19.16), who without sufficient calling, took it upon themselves to conjure evil spirits in the name of Jesus, were overcome by those spirits, and gladly fled away naked and wounded. In a word, look at what judgments befall men; mark well the time and circumstance of it; and it will be found that they are cast upon them by the hand of God, when they are beyond their callings which God has prescribed them to keep. Therefore this must always be remembered and practiced carefully, that we take nothing in hand unless we have first ranked ourselves within the precincts of our callings.
The SECOND general rule which must be remembered is this: that every man must do the duties of his calling with diligence: and therefore Solomon says, Whatever is in your hand to do, do it with all your power (Ecc 9.10). Paul bids the one that rules, to rule with diligence; and every man to wait on his office (Rom 12.8). And Jeremiah says, Cursed is he that does the work of the Lord negligently (Jer 48.10). What Christ says about the work of our redemption, that it is food and drink for me to do my Father's will
(Joh 4.34), every man must say in the same way about his particular calling. There are two reasons for this diligence: first of all, the end of why God bestows his gifts on us, is that they might be employed in his service, and to his glory, and that is to be done in this life.
Therefore Paul says, Redeem the time;Eph 5.16 and Christ says, Walk while you have light.Joh 12.35 And again, I must do his work while it is day.Joh 9.4 For we see tradesmen and travellers rise early to their business, lest night overtake them. Secondly, to those who employ their gifts, more is given; and from those who do not employ them, even what they have is taken.Mat 13.12 Labor in a calling is as precious as gold or silver. Based upon this, he that maims a man and disables him from doing the work of his calling, by God's law is bound to give him the value of his labor (Exo 21.19). And to a similar purpose, our people have a common saying, that an occupation is as good as land, because land may be lost, but skills and labor in a good occupation is profitable to the end, because it will help a need, when land and all things fail.
And on the other side, we must take heed of two damnable sins that are contrary to this diligence. The first is IDLENESS, whereby the duties of our callings and the occasions of glorifying God, are neglected or omitted. The second is SLOTHFULNESS, whereby they are performed slackly and carelessly. God in the Parable of the husbandman, calls those who are idle into his vineyard, saying, Why do you stand idle all day? (Mat 20.6) And the servant that had received but one talent is called an evil servant because he was slothful in the use of it. For so it is said, You evil servant, and slothful (Mat 25.26). Paul gives this rule to the Thessalonians, He that would not labor, must not eat 2Th.
3.10. He would have such a man, who walked inordinately, noted by a letter. And he showed this: that sloth and negligence in the duties of our callings, are a disorder against that good order which God set in the societies of mankind, in both church and commonwealth. And indeed, idleness and sloth are the causes of many damnable sins. The idle body, or the idle brain, is the workshop of the devil. The sea, if it did not move, could but putrefy; and the body, if it is not stirred and moved, breeds diseases. Now, the idle and slothful person is a sea of corruption; and when he is most idle, Satan is least idle — for then he is most busy to draw the person to manifold sins.
So much for the two general rules.