The Christian Mans Calling, Treatise · Chapter 6
CHAP. VI. Religion is a work of the greateſt weight. It is Soul-work, it is God-work, it is Eternitywork.
SEcondly, Godlineſs ought to be every mans main buſineſs, becauſe it is a work of the greateſt concernment and weight. Things that are of moſt ſtreſs call for our greateſt ſtrength. Our utmoſt pains ought to be laid out upon that which is of higheſt price: Mans diligence about any work muſt be anſwerable to the conſequence of the work. The folly of man ſeldom appears more then in being very buſie about nothing, in making a great cry where there is little Wool; like that empty fellow that ſhewed himſelf to Alexander (having ſpent much time and taken much pains at it before hand) and boaſted that he could throw a Pea through a little hole, expecting a great reward, but the King gave him onelyonly a buſhel of Peaſe for a recompence, ſutable to his diligent negligence, or his buſie Idleneſs. Things that are vain and empty are unworthy of our care and induſtry. The man that by hard labour and hazard of his life did climb up to the top of the Steeple, to ſet an Egg an end, was deſervedly the object of pity and laughter: We ſhall think him little better then mad, that ſhould make as great a fire for the roſting of an Egg, as for the roaſting of an Ox.
On the other ſide, the wiſdom of men never preſenteth it ſelf to our view in livelier colours, then in giving thoſe affairs, which are of greateſt concernment, precedency of time and ſtrength. Of brutes man may learn this leſſon. When the cart is empty, or hath but little lading, the Team goeth eaſily along, they play upon the road, but when the burden is heavy or the Cart ſtuck, they pull and draw, and put forth all their ſtrength.
Now godlineſs is amongſt all mans works of the greateſt weight. The truth is, he hath no work of weight but this; this is the one thing neceſſary, and in this one thing are mans all things. Our unchangeable weal or wo in the other world is wrapt up in our diligence or negligence about this; our earthly buſineſs be they about food, or raiment, about honours or pleaſures, or whatſoever, are but toys and trifles, but bables and Butterflies to this. As Candles before the ſun they muſt all diſappear and give place to this.
Moſes a pious and tender Father, when leaving them (in his Swan-like Song) gives ſavoury advice to his Children. We need not doubt but his ſpiritual motions were quickeſt, when his natural motions were ſloweſt; that the ſtream of grace ran with full ſtrength, when it was to empty it ſelf into the Ocean of glory. Mark what ſpecial counſel he gives them who were committed to his ſpecial care, Deut. 32.46. Set your hearts to all the words which I command you this day, for it is not a vain thing becauſe it is your life, in which words we have 1. a Commandment, and 2. an Argument. The commandment is, Set your hearts to all the words which I command you this day, that is, exerciſe your ſelves to godlineſs. He doth not ſay lend them your ears, to liſten to them ſlightly, or let them have your tongues to ſpeak of them curſorily. No, it is not ſet your heads, but ſet your hearts to all the words, &c. He doth not ſay, let your works be according to theſe words, or let your feet ever make them your walk; No, it is not ſet your hands but ſet your hearts to the words that I ſpeak unto you. Make it your buſineſs, and then your Ears and Tongues, your Feet, your Heads, your Hands, and all will be employed about them to the purpoſe. But what ſpecial Argument doth Moſes urge for the enforcement of this great work, Surely that which I am ſpeaking of, the weight of it. Set your he arts to all the words which I command you this day, For it is not a vain thing, becauſe it is your life v. 47. Moſes had experience that the hearts of the Iſraelites were exceeding knotty wood, and therefore he uſeth an heavy Beetle to drive home the Wedge: It is not a vain thing, it is life; as if he had ſaid, Were it a matter of ſmall moment, ye might Laze and Loyter about it, but it behoves you to beſtir your ſelves luſtily to follow it, laboriouſly to ſet your hearts to it, for it is as much worth as your lives; that pearl of matchleſs price is eng…g…d, and at ſtake in your purſuit of godlineſs. Life though but natural, is of ſo much value, that men will ſacrifice their honours, and pleaſures, their wealth, and liberty, and all, to it.
The Egyptians parted with their coſtly jewels willingly, Hinc clamor ille deſperation is index; omnes mortui ſumus, binc facilitas illa in dando Calo. in Exod. 12. …anquam ſi hoc pretio animas redimiſſent. Jun. in loc.to redeem their lives, as Calvin obſerveth. The widow in the Goſpel ſpared none of her wealth to obtain health, which is much inferior to life. Skin for skin, all that a man has will he give for his life, Throw but a brute into the water to drown it, how will it labour, and toll, and ſweat to preſerve its life. View a man on his death-bed, when a diſtemper is like a ſtrong enemy, fighting to force life out of the field, how doth Nature then with all the might and ſtrength it hath, ſtrive and ſtruggle to keep its ground? What panting and breathing, what ſweating and working of all the parts do you behold? and no wonder, The man laboureth for life: If there be ſuch labour for a natural life, that is but umbra vitae, a ſhadow to this the ſubſtance, which is but the union of the body and ſoul, and lyeth under a neceſſity of diſſolution? what labour doth a ſpiritual life deſerve that conſiſteth in the ſouls union and communion with the bleſſed Saviour, and which neither men nor devils, neither death nor hell, ſhall ever deprive a beleever of, but in ſpight of all it will grow and increaſe till it commence eternal life? Well might Moſes expect that ſuch an heavy weight as this ſhould make great impreſſion, and ſink deep into their affections. For it is not a vain thing becauſe it is your life.
We may ſay of this work of Chriſtianity, compared with all other works, what David ſaid of Goliahs ſword, There is none like it; this is ſoulwork, this is God-work, this is eternity-work, and therefore of greateſt weight, and requireth us all to make it our buſineſs: Such blows as theſe three are, one would think might force fire out of a flint.
This is Soul-work: As ſoul wo is the heavieſt wo, and ſoul-wants are the greateſt wants, ſo ſoulwork is the weighteſt work; the dangers of a ſoul are the deepeſt dangers, the loſs of the ſoul is the dreadfulleſt loſs, the neglect of the ſoul is the dolefulleſt neglect: The conſequence of the action is frequently ſpecified from the excellency of the perſon or ſubject concerned in it. The ſoul of man is a moſt excellent piece, both in regard of the ſpirituality and immortality of its ſubſtance, as alſo in regard of that divine image imprinted on it, thoſe heavenly qualities with which it was at firſt endowed. Princes ſtamp not their image (except in caſes of neceſſity) on braſs, or tynn, or leather, but on gold and ſilver, the chiefeſt and moſt excellent mettals; therefore though thoſe affairs which concern the body are but of ordinary reſpect, yet thoſe that concern the ſoul are of unconceivable weight and regard. One ſoul is more worth then ten thouſand bodies, then ten thouſand worlds.
The greateſt thing (ſaith one) in this world is Man, and the greateſt thing in man is his Soul. It is an abridgement of the inviſible world, as the body is of the viſible: The body though no mean work conſidered abſolutely, yet of ordinary worth conſidered comparatively to the ſoul. It is a mudwall incloſing a rich treaſure; as a common mask to a beautiful face, as a courſe cabinet having in it a precious carkanet.
The very Heathen acknowledged that the ſoul was the man, foreign. Plat.the body but its ſervant; and therefore the Chriſtian may well call it, and care for it as his darling, as his onelyonly one, as the original is in that place, Pſal. 22.20. Chryſoſtom obſerveth, Omnia Deus dedit duplicia. Homil. 22. ad popul. Antioch.God hath given man two Eyes, two Ears, two Hands, two Feet, that the failing of the one, may be ſupplied by the help of the other; Animam vero unam, but one Soul; if that miſcarry there is no remedy: Nebuchadnezzar loſt his Reaſon, and that was reſtored; David loſt his Wives, Children and Goods, and yet they were recovered; nay Lazarus loſt his life and was revived, but for the loſs of the Soul, no power can recover it, no price can redeem, no pearls, no not the whole world can recompence its loſs.
Well might Charls the Fifth, Val. Rath. Car. lib. 3.when ſollicited by a great Counſellor Antonino de Leva to cut off all the Princes in Germany, that he might rule alone, forbear to put his advice into practice, and cry out, O Anima, Anima! O my ſoul, my ſoul, what then will become of my ſoul? It was a royal anſwer which Maximilian King of Bohemia gave the Pope, who perſwaded him to turn good Catholique, promiſing him much advantage; I thank your Holineſs, but my ſouls health is dearer to me then all the things in the world. Hiſt. Counc. Trent.
The Apoſtle calls the body a vile body, Phil. 3. ult. in regard of its original production (it was made not of heavenly materials, as Sun or Stars; nor of precious materials, as pearls or jewels, but ex pulvere limoſo & lutoſo, of duſt mingled with water) and in regard of its ultimate reſolution, it becomes firſt an ugly gaſtly carkaſs, and then moulders into earth; but the Holy ghoſt calls the Soul, The breath of the Almighty, Job 33.4. It was not as the body framed of the duſt, but immediately breathed by God himſelf; it was not the fruit of ſome praeexiſtent matter, but the immediate effect of Divine power: The ſoul is in a ſpiritual as well as in a natural ſenſe, the life of the body, eſpecially if you take vivere for valere, to live for to be luſty, and to be in health; for what the Sun is to the greater, that the Soul is to the leſſer World. When the ſun ſhineth comfortably how chearfully do all things look? how well do they thrive and proſper? the birds ſing merrily, the beaſts play wantonly, the trees and hearbs put forth their buds and fruits; the whole Creation enjoyeth a day of light and joy: But when the Sun departeth, what a night of horror followeth? how are all things wrapt up in the ſable mantle of darkneſs? nay let but the heat of its beams abate, how do all faces gather paleneſs? the creatures are buried, as it were in the winding ſheet of Winters froſt and ſnow: ſo when the ſoul ſhineth pleaſantly on the body, refreſhing it with its beams of holineſs, with its rays of grace, the body cannot but enjoy a Summer of health and ſtrength. Such a ſoul in ſuch a body, is like a pure wax candle in a chryſtal lanthorn, refreſhing with its ſent, directing by its light, and comforting with its heat; but if the ſoul be weak, and full of ſpiritual wants, the body muſt needs wither. The ſoul is the ſhip in which the body ſails, if that be ſafe the body is ſafe, if that ſinks the body ſinks for ever.
From all this it appeareth that Soul-work is a weighty work (not to be dallied or trifled with) b…t to be made the buſineſs of every man. Godlineſs muſt therefore be followed with care and conſcience becauſe of ſoul conſequence. It was our deprivation of godlineſs which was the ſouls greateſt loſs, and therefore for the regaining of it, ought to be our greateſt labour. God ſent his Son into the world for this very purpoſe, that he might by his bloody paſſion reſtore man to his primitive purity and perfection. Godlineſs is the ſouls food which nouriſheth it; who would feaſt his horſe (…orpus eſt jumentum animae) and ſtarve himſelf? The ſouls rayment both for its defence and warmth, nay the life of its life. The life of the ſoul as Jacobs in Benjamin, is bound up in godlineſs. Take godlineſs away and the ſoul goeth down into the grave of the other world with unſpeakable ſorrow.
Godlineſs, as it is Soul-work, ſo it is God-work; as the excellency of the ſubject in which, ſo alſo the excellency of the object about which it is converſant ſpeaks it to be weighty. Actiones ſpecificantur à fine objecto & circumſtantiis. Euſtath. de mor. Philoſ.The Moraliſts tell us; That actions are ſpecified not onelyonly from their ends and circumſtances, but likewiſe from their objects. And the Divines aſſure us, that the cheifeſt ſource of mans ſin and ſorrow is his cauſing the bent and ſtream of his inward man to run after wrong objects. If objects then can vary the ſpecies, they may much more add to the degree, to the weight of an action. Where the object is great, no ſlip can be ſmall
Evil words ſpoken, or blows given to an ordinary man, bear but a common action at Law, but in caſe they relate to the King, they are Treaſon. The higher the perſon is with whom we converſe, the holier and more exact ſhould our carriage be. If we walk with our equals, we toy and trifle by the way, and poſſibly if occaſion be, wander from them; but if we wait upon a Prince, eſpecially about our own near concernments, we are ſerious and ſedulous, watching his words, and working with the greateſt diligence, for the performance of his pleaſure. A Lawyer will mind the Countrymans cauſe when he is at leiſure, when greater affairs will give him leave, and then (it may be) do it but coldly and careleſly: But if he have buſineſs committed to him by his Soveraign, which concerns the prerogative, he will make other cauſes ſtay, crowd out of the Preſs to ſalute this, attend it with all his parts, and power, and ability, and induſtry, and never take his leave of it till it be finiſhed. I need not explain my meaning in this, it is obvious to every eye that godlineſs is the worſhipping the infinite and ever bleſſed God; ſurely his ſervice is neither to be delayd nor dallied with, it is not to be ſlighted or ſlubberd over, Curſed is he that doth the Work of the Lord negligently.
When we deal with our equals, with them that ſtand upon the ſame level with us, we may deal as men, our affections may be like Scales that are evenly poized, in regard of indifferency, but when we have to do with a God (ſo great, that in compariſon of him, the vaſt Ocean, the broad Earth, and the higheſt Heavens are all leſs then nothing, and ſo glorious that the great lights of the World, though every Star were a Sun, yet in reſpect of him are perfect darkneſs) we muſt be like Angels, our affections ſhould be all in a flame in regard of fervency and activity. The very Turks though they build their own houſes low and homely, Turk. Hiſt. Fol. 342.yet they take much pains about their Moſchees, their Temples, they build them high and ſtately. David conſidered about a Temple for God. The work is great for the palace is not for man, but for the Lord God. Now (ſaith he) I have prepared with all my might for the Houſe of my God. Upon this foundation that it was God-work, David raiſeth this building to make it his buſineſs, to prepare for it with all his might, as if he had ſaid. Had it been for man, the work had been mean, it had wanted exceedingly of that weight which now it hath; but the work is great for the palace is not for man, but for God; and becauſe it is a work of ſuch infinite weight, therefore I have prepared for it with all my might. I can think no pains great enough for ſo great a Prince.
It was provided in the Old Law, that the weights and meaſures of the Sanctuary, ſhould be double to the weights and meaſures of the Commonwealth, Godw. Iew. Antiq. l. 6. c. 9. & 10.The ſhekel of the Sanctuary was half a Crown of our money, and the ſhekel of the Commonwealth but fifteen pence; the cubit of the Sanctuary a full yard, the Common cubit but half a yard, compare 1 Kings 7.15. with 2 Chron. 3. and 15. The common Talent was one hundred eighty ſeven pound ten ſhillings; the Kings Talent two hundred eighty one pounds five ſhillings; the Talent of the Sanctuary was three hundred ſeventy five pounds, Itinerarium Sac. And what was the Goſpel of this, but to teach us, that in things that appertain to God, we muſt give double weight, double meaſure, double care, double diligence; though men be ſlothful and ſluggiſh in the ſervice of men, yet they muſt be fiery and fervent in ſpirit, when they are ſerving the Lord, Rom. 12.11. To give braſs money to any is lamentable, but to caſt it into the treaſury is moſt abominable, God is a great God, and looks to be ſerved like himſelf, and according to his excellent greatneſs, Curſed be the deceiver which hath in his flock a Male, and ſacrificeth to the Lord a corrupt thing; for I am a great King ſaith the Lord of Hoſts, and my name is dreadful among the Heathen, Mal. 1. ult.
There are ſome of the Heathen, …ohu. Pierii Hieroglyph.that Worſhip the Sun for a God, and would offer to the Sun ſomwhat ſuitable, and therefore becauſe they wondred at the Suns ſwift motion, they would offer a Horſe with Wings; Now an Horſe is a ſwift creature, foreign. Pauſ.and one of the ſtrongeſt to continue in motion for a long time together, then having Wings added to him, they conceived him a ſacrifice ſomwhat ſuitable to the Sun. Surely much more cauſe have Chriſtians to take care that their ſacrifices to the glorious and boundleſs Majeſty, be ſome way ſuitable to his unconceivable and infinite excellencies.
Further, Godlineſs is Eternity-work and therefore muſt needs be of infinite weight, and is worthy of all our pains and diligence. We eſteem Lands which we hold in fee-ſimple to us and our heirs for ever, at a far greater rate, and are more diligent to ſecure our Titles to them, then thoſe lands which we have onelyonly a leaſe of, or a life in. Mens eſtates are of more or leſs value, according to the term of years they have in them; Miniſters are often much more exact in their Printing, then in their Preaching. Such in whoſe ordinary Preaching, words like a ſpring run full and faſt; and ſenſe, or at leaſt judgement, like a pond ſtands ſtill; will if they Print, ſcrue their parts to the higheſt pitch, and ſpare for no pains, that if poſſible) ſenſe and ſentences, reaſon and expreſſions may keep equal pace. Even thoſe whoſe Sermons when delivered in their Auditories ſmell (as Chalcus ſaid of Demoſthenes orations) of the Lamp, Plut in vit. Demoſt.are the fruits of much prayer, and ſtudy, yet when they are to publiſh them to the World, they will ſurvey every ſentence, weigh every word, beſtow more care and labour on them, hence poſſibly ou… proverbial ſpeech, when a thing is done exactly. This is done in Print. But what is the ground of this? I ſuppoſe one of the chiefeſt: becauſe men print in a ſenſe for Eternity, Sermons preached, or mens words paſs away (with many) like wind, how ſoon are they buried in the grave of oblivion; but Sermons printed are mens works, live when they are dead, and become an image of eternity; This ſhall be written for the generation to come.
Godlineſs is a work that relates not onelyonly to few lives, as lands do, or to a few generations as mens books do, but to the boundleſs bottomleſs Ocean of eternity indeed, and therefore calleth for all our care and diligence: Drex. Eternit. Concluſ. lib.Drexelius obſerveth well out of the Father, Our works do not paſs away as ſoon as they are done (as they may ſeem to do) but as ſeed ſown in time, they riſe up to all Eternity. A little neglect now may prove an eternal loſs; Whatſoever we think, ſpeak or do, once thought, ſpoke or done it is eternal, it abideth for ever.
Eternal life is promiſed to the diligent; Idem Non conſid. cap. 1.Eternal death is the portion of the negligent: The former ſhall be bathed in the rivers of Gods eternal pleaſures, the latter ſhall ſuffer the vengeance of eternal fire. To be tormented day and night for ever and ever, and to enjoy the exceeding and eternal weight of glory are certainly no jeſting matters, but of more concernment then we can poſſibly conceive. Who would not labour hard to attain eternal life? Who would not work night and day to avoid eternal death, eternal wo.
Zeuxis the famous Limner made painting his bufineſs, and was exceeding careful and curious in drawing all his lines; he would let no piece of his go abroad into the world to be ſeen of men, till he had turned it over and over; viewed it on this ſide and that ſide, again and again, and being asked the reaſon, anſwered, Becauſe what I paint, I paint for eternity; ſo it is with every man and woman in the exerciſe of godlineſs, it is of eternal concernment; we pray, we hear for eternity, we read, we ſing, we watch, we faſt we live, we die for eternity; O how exactly, how diligently ſhould all be done?
The Holy Ghoſt urgeth it as a reaſon, why mens eyes and hearts ſhould not be ſet upon riches, becauſe they are not eternal. In one place Solomon tells us, That riches are not, Prov. 23.5. In another place, that they are not for ever, Prov. 27.4. becauſe things that are not for ever, are as if they were not at all. Eternal life is the true life, ſaith Auguſtine, this is but the ſhadow or ſemblance of life. The affairs of time are but trifles to the affairs of eternity; but our eyes and hearts muſt be ſet upon godlineſs, becauſe it is for ever, it will do a ſoul good for ever; our Saviour doth from this argument command us to make godlineſs our chief imployment; Labour not for the meat that periſheth, but for that meat which endureth to everlaſting life, Joh. 6.27. where labour for temporal food is not prohibited, but labour for eternal food, is preferred.
It was the conſideration of this that made the forty Martyrs ſuffer ſo ventrouſly and valiantly under Licinius, Baſil. 40. Mart.Anno 300. When Agricolaus his Deputy and one of the devils agents, ſet upon them ſeveral ways to draw them to deny Chriſt, and at laſt tempted them with an offer of Wealth and Preferment; they all cryed out with one conſent, foreign, O Eternity, Eternity; give us money that will laſt to Eternity, and glory that will abide for ever. They ſlighted that pittiful wealth which was currant onelyonly in this beggarly world, and made Religion their buſineſs, becauſe it brought them in durable riches. Things that are tranſient and temporal may, like haſty ſtorms, ſalute onelyonly the ſurface of our hearts and away, but things that are permanent and eternal, muſt like ſoft ſhowrs ſink deep into our affections and command all our actions. Ah did but man know what it is to be eternally in Hell fire, and what it is to live eternally in Gods Favour, he would do any thing were it never ſo hard to arrive at Heaven.
The Romans build their Temples round, and the rule of Pythagoras was, When men worſhipped they muſt turn themſelves round: Thoſe Heathens had confuſed notions of Eternity, and repreſented it by round things, becauſe ſuch had neither beginning nor end. If they by the light of Nature ſaw a little of it, and thence would have their Temples and Worſhip ſuitable to it; then much more we, who have clearer apprehenſions by the light of Scripture muſt, have our converſations anſwerable.