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ABIDING IN OUR CALLING
THE state of the Church, at the first introduction of Christianity, was full of embarrassment: the Jewish converts knew not how to conduct themselves in reference to the Mosaic law,, which was now abrogated; nor did the Gentile converts find it easy to submit to a moral discipline so different from that to which they had been hitherto accustomed, and so strict as that which Christianity imposed. The union also of Jews and Gentiles in the same society, like that of two contending elements, was a source of continual discord. The persecutions too, which each were called to endure, tended yet further to make their path of duty more intricate; so that not even the wisdom and authority of St. Paul himself were sufficient to adjust the difficulties which arose, without a special appeal to the whole college of Apostles, and the public sanction of their united authority. The epistle before us gives a great insight into the state of things as existing at that day, and shews how much there was to be rectified in the whole Christian Church. But, not to notice the various evils which prevailed in the Church at large, we will fix our attention on some difficulties which the Corinthians had submitted to the Apostle for his advice. Many, who had been converted in the married state, had to encounter the most painful opposition from their unconverted relatives: the husband being filled with resentment against his wife, and the wife against her husband. Hence arose a question, whether it was not expedient for the two to separate, rather than, by continued feuds, to embitter each other’s life. On this subject they wrote to him for his advice. The Jewish and Gentile converts also consulted him how they might best satisfy their own minds under their respective circumstances, and most approve themselves to that God whom they desired to serve. Doubts also arose amongst believing servants, whether they ought not, at any risk, to leave the masters who were hostile to the religion they had embraced. To each of these the Apostle gives an appropriate answer: and then lays down as a general rule, that “whereinsoever any man was called, he should not think of leaving his calling, but should abide therein with God.” This rule he twice prescribes, within the space of a few verses [Note: ver. 20, 24.]: and therefore we may well regard it as deserving the most attentive consideration.
For the elucidation of the whole subject, I shall endeavour to mark,
I. The feelings which the Gospel is apt, under peculiar circumstances, to engender—
There is, as we all know, a great difference between the states and conditions of different men—
[The Jews, for instance, were, for the space of fifteen hundred years, distinguished above all the rest of the human race, by the light of revelation, and by ordinances of divine appointment: and, from the apostolic age, the followers of Christ have, in like manner, been honoured as the depositories of the Gospel, whereby alone we are instructed how to obtain favour with God, and secure to ourselves the possession of an eternal inheritance. If we compare the state of Mahometans or Pagans with that of the Christian Church, we shall see how greatly we are favoured; and what reason we have to adore our God for that light which we enjoy, and of which they have no just conception.
And as there is a difference in men with respect to religious privileges, so also is there in relation to their civil advantages. Some are rich, and possessed of extensive authority; whilst others are poor, and altogether subjected to the will of their superiors. Some enjoy the blessings of a liberal education, whereby their knowledge is expanded and enlarged; whilst others are shut up in ignorance, and, by a continued necessity for bodily labour, are precluded from all opportunity of enriching their minds by intellectual pursuits. Some enjoy, without labour, all that the world can give; whilst others are scarcely able, even by the most unwearied exertions, to obtain what is necessary for the support of themselves and families; or perhaps even to get employment for their industry, or to subsist at all, except by a degrading supply of eleemosynary aid.]
Now, to the natural man, these distinctions are an occasion of much murmuring and complaint—
[Men see that such a state of things exists; and they feel the inconveniences arising from it: and, inasmuch as it arises, for the most part, neither from any exalted merit in the higher classes, nor any peculiar demerit in the lower, they view it with an envious eye and a repining heart. They do not understand what necessity there is for such a state of things, nor how connected it is, for the most part, with civilization and the liberal arts. They are not aware, that if the whole system were subverted, and all men were reduced to perfect equality, the same inequality would soon arise, and greater evils ensue than those which had been already experienced. The disparity alone is felt; and no wonder if, in an inconsiderate mind, it create a measure of uneasiness and discontent.]
For a season, even the Gospel itself, instead of removing this feeling, is calculated rather to engender it—
[Doubtless, in itself, the Gospel is fitted only to reconcile the mind to every dispensation of providence: but, till it has gained a due ascendant over us, it may, through the corruption of our nature, operate rather as affording an additional ground it— for discontent: for it brings eternity to view: and a person, once beginning to feel the value of his soul and the importance of eternity, contemplates with more than common interest the advantages which men of learning and of leisure have, for the acquisition of knowledge, and the advancement of their eternal interests. A bond-slave, for instance, whose every hour is devoted to some laborious task, and to whom the very means of grace are denied by a cruel master, what prospect, it may be said, has he of attaining salvation, in comparison of one whose wealth and independence place within his reach every assistance that he can stand in need of? Can we wonder if a person so circumstanced murmur and repine at his hard lot? Such, no doubt, was the state of many, both of wives and servants, whom the Apostle speaks of in the preceding context. And hence arose the necessity for the encouragement which he affords the bond-slave, saying, “If thou art called, being a servant, care not for it:” and for the direction which, with an emphatical repetition, he gives to all; “Whereinsoever any man is called, let him therein abide with God.”]
A juster view of the Gospel, therefore, will lead us to contemplate,
II. The conduct which it ought rather to inspire—
A relinquishment of our calling is not that which the Gospel recommends. A continuance in it is rather enjoined, whether to those who are unhappily yoked to an unbelieving partner, or to those who are subjected even to the most oppressive bondage: for though it admits, that liberty, if tendered, is rather to be preferred, it still requires that no unlawful effort be made to obtain it. In whatever state a man be called to the knowledge of the truth, he should abide therein with God; that is,
1. In submission to his will—
[Every state should be regarded as appointed us of God. Whatever be the means which are instrumental to the fixing of our lot, still it must be considered as disposed altogether by Him who “doeth all things after the counsel of his own will.” There was not a tribe, no, nor an individual, in all Israel, whose inheritance was not appointed of the Lord. And so it is in every age, and every place. Now, we know that God orders every thing with perfect wisdom: and, whether we see the reasons of his dispensations or not, he will shew, in due season, that he has done all things well. He acts in reference to mankind at large, as he has done in reference to our natural body. He has given us many members; and has endued every member with faculties suited to its state, and proper for the discharge of its peculiar office. All the parts have not the powers of the eye or of the ear: but some have a higher, and others a lower, office assigned to them, so as most to conduce to the good of the whole. And thus it is in the body politic; the whole of which is benefited by a just distribution of powers and offices assigned to the different members: nor has any member any just occasion to complain of its situation or use, since all are necessary to the perfection of the whole, and all subservient to the good of the whole. The collective welfare, rather than its own individual use, should be the ambition and the happiness of every part.]
2. In dependence on his grace—
[In every station we may serve the Lord. Doubtless it is more difficult to maintain our integrity in some situations than in others; but yet, whatever be our trials, “the grace of Christ is sufficient for us;” and God has promised that we shall have no temptation without a way to escape, or ability to bear it [Note: 1Co_10:13.].” We should, therefore, not sit down in despair, as though our calling were such as that God could not be served in it. If we cannot do all that we could wish in a way of active service, we may yet bear and sustain his will: and passive obedience is no less acceptable to him than active; yea, it is in some respects the more acceptable, because it is the more difficult. A man may shut us up in prison, and prevent our intercourse with men: but can he intercept our flight to heaven, or prevent the descent of God into our souls? Can he rob us of the communications of grace and peace, which our heavenly Father has bestowed? No: we may laugh him to scorn, and defy his utmost efforts. The utmost that he can do is, to kill the body: he cannot, for a moment, touch the soul, or obstruct its happiness. “If God be for us, who can be against us?” Only let God be our refuge and our hope, and no situation under heaven can prevent us from discharging the very offices which he has assigned us, or from drinking deeply of the “streams which refresh and gladden the whole city of God.”]
3. In endeavours to promote his glory—
[As God may be served by all, so may he be glorified in all. It matters not what the particular service be to which we are called, if only we endeavour to honour him by it. The bond-slave honours him as much by a meek submission to his will, as the greatest potentate on earth does by the most diffusive benevolence. It is not in great things only that God is glorified: for, as he has told us, “whether we eat or drink, to do all to his glory,” we may be sure that, even in the most common acts that can be performed, this blessed end may be attained. Aim, then, at this: keep your eye steadily fixed on this, under every circumstance of life: seek “that in all things God may be glorified, through Jesus Christ:” and if this end be attained, you need not care whether it be by action or suffering, “by life or death.”]
A question, however, of great importance here occurs: Are we forbidden, under any circumstances, to change our calling?
[I apprehend not. The Apostle’s rule is general, not universal. Were the rule absolutely universal, no converted person could marry, or assume the pastoral office, or perform many other duties, which must, without such a change, be totally neglected. But no man should change merely on account of the difficulties that attend his present calling. We should guard exceedingly against fickleness of mind, and a cowardly desertion of our post on account of the trials which we meet with in the way of duty. Who ever sustained heavier conflicts than the Apostle Paul? Yet did he not account them any reason for abandoning his apostolic office. We should rise to the occasion, whatever the occasion be; and be ready, when dissuaded or discouraged, to reply, “None of these things move me; neither count I my life dear unto me, so that I may but finish my course with joy.” There may, however, be occasions whereon we may be “moved by the Holy Ghost” to give up a calling, that is purely temporal, for one that is spiritual: yet, in reference to such calls, I confess that the greatest jealousy over ourselves is desirable, and the utmost watchfulness that we deceive not our own souls. That many have taken upon themselves the ministerial office, who were never truly called to it, I have no doubt: but that many have relinquished other callings, and devoted themselves to this, to the great advantage of God’s Church, is certain. To lay down rules by which every case should be determined, and every difficulty solved, would be impracticable, because of the infinite diversity of circumstances which must be taken into consideration in every different case: but, in every prospect of change, recourse should be add to prayer, for God’s special direction: nor should we move, till we have some evidence that the pillar of the cloud is moving before us. One thing, under all circumstances, is necessary: whether we change our calling or not, we should be careful to “abide with God.” We must walk with him; we must go in and out before him; we must approve ourselves to him; we must bear in mind the solemn account which we must shortly give to him at the judgment-seat of Christ. Whilst we look to him in such a mind as this, we need not fear but that he will lead us aright, and prosper us in our ways, and conduct us in safety to his heavenly kingdom.]