Thomas Manton · 5 of 67

Verse 1. · Part 2

For the other sort, that are kept off by their own fears, they are wont to allege, It is true there is mercy in Christ for sinners, but Christ doth not call them. My brethren, what do you look for? an audible voice to speak to you, Thou John, thou Thomas, &c.? In the tenders of the gospel you are included as well as others, and why will you exclude yourselves? If God say sinners, you should subsume and reply, ‘I am chief.’ I remember it is said, John x. 3, Christ ‘calleth his sheep by name, and leadeth them forth.’ How doth Christ call them by name? By speaking expressly to their case, as if he did strike them upon the shoulders, and say; Here is comfort for thee. As at a feast, when there is a dish that we affect set upon the table, though all the company be free to make use of it, yet we say, Here is a dish for me. So should you apply and take to yourselves your own portion; though it be propounded generally, yet when God directeth the tongue of his messengers to speak so expressly to your case, that is all the calling by name which you can look for, since oracles are ceased, and therefore you should say, This was a dish provided for my hungry conscience, intended to me, &c. But they will reply, Sure there is no mercy for me, I am so unworthy. I answer—The invitation taketh no notice of worth, but of thirst: Rev. xxii. 17, ‘Let him that is athirst come, and whosoever will let him take of the water of life freely.’ Thou art not worthy, but thou art thirsty, or else whence come these groans? And by the way take notice of the pride that is in legal dejection. Men are loath to be beholden to Christ; they would be worthy before they will come to him; and therefore the apostle useth that expression, οὐχ ὑπετάγησαν, Rom. x. 3, ‘They have not submitted to the righteousness of God.’ A proud creature would fain establish a righteousness in himself, and is loath to submit to take all from another; as an outward proud man preferreth a russet coat of his own before a silken garment that is borrowed or given him by another. But they are such sinners, &c. Ans. The more need to come to Christ; he came to ‘call sinners,’ Mat. ix. 13. It is no matter what thou hast been, but what thou wouldst be; Christ doth not call us because we are holy, but that we may be holy. Is it a rational plea in outward cases, I am too poor to take alms, I am too filthy to go to the water to be washed? But they have stood out against so many calls already, and scorned God’s counsel. Ans. Wisdom calleth scorners, Prov. i. 22, ‘Turn ye scorners; how long will ye delight in scorning?’ It is a mercy that thou hast one call more; do not increase the guilt that thou complainest of. But I know not how to come to Christ. Ans. The blind and the lame are invited to the wedding, Mat. xxii., and wisdom calleth fools, Prov. ix. 4, ‘Whoso is simple,’ &c. The stray lamb is brought home upon the shepherd’s shoulders, Luke xv. Oh! that these words might be spirit and life to you!

Use 2. Again, it presseth us to ‘make our calling and election sure,’ 2 Peter i. 10; that is, to evidence our election by our calling; for calling it is but election put in act. Election is nothing but God’s love and intention to bestow saving grace upon such and such persons; and calling is nothing but the actual manifestation of God’s love, or the application of saving grace: Rom. viii. 30, ‘Whom he hath predestinated, them he called.’ Calling is the first and immediate fruit of election, by which it springeth forth, and is exercised on the vessels of mercy: So 2 Thes. ii. 13, 14, ‘God hath from the beginning chosen you to salvation, through the sanctification of the Spirit, and the belief of the truth, to the obtaining of the glory of God, whereunto he hath called you by my gospel.’ Here is the whole method of salvation. The first rise and spring of mercy was at election, which breaketh out by effectual calling, and so floweth down in the channels of faith and holiness, till it lose itself in the ocean of everlasting glory. So that by calling, God executeth in time what he decreed before all time; and he that is called, may look backward upon eternal purposes of grace, and forward upon an eternal possession of glory. Well, then, if we would get any assurance of God’s favour, or of our interest in everlasting glory, the great business we should labour in is to clear up our calling; it is the freest and surest discovery of God’s love, and so fittest to bottom a confidence or assurance. In elective love, we have the best view of mercy, and a call is the first discovery and copy of it; for it is an act of God, which ariseth merely from his choice, preventing and anteceding, not only the merit, but the acts and industry of the creature: see 2 Tim. i. 9. Other acts of God’s bounty follow the acts of the creature, but this is the first motion God maketh to the soul; he accepts us when we come, but he called us when we did not think of coming. In short, calling is the key of the gospel, the plank that is cast out to save a sinking sinner, a sure pledge of glory, which is therefore called ‘the high prize of our calling,’ Phil. iii. 14. Once more, here we have the clearest and most sensible experience of the work of grace. After conversion, the work may be carried on tacitly, and with more silence; but in calling and conversion, as in all changes, the operations of grace are more sensible; we may grow insensibly, as a plant doth. The step from sin to grace is a work of greater difficulty and power than to go on from grace to grace; as the apostle maketh it a matter of more ease to save a saint than to gain a sinner, Rom. v. 8-10, and therefore degrees cannot be alike sensible as change of state. The apostle, speaking of the first conversion of the Thessalonians, he saith, 1 Thes. i. 9, ‘Ye know what manner of entering we had unto you.’ The first approaches of God’s power and word to the soul, as they meet with more opposition, so they cannot but be more sensible, and leave a greater feeling upon us. It were strange if an almighty power should work in us, and we no way privy or conscious to it, and all done as in our sleep; to think so were to give security a soft pillow whereon to rest, and to suffer men to go away with golden dreams, though they feel no change in themselves, pleasing themselves with the supposition of imaginary grace, wrought without their privity and knowledge. I would not press too hard upon any tender conscience. I do foresee the objection that may be made, namely, that if calling giveth such a sensible experience of the work of grace, how cometh it then to pass that so few of God’s children have assurance or any sense of their conversion? I answer—(1.) It is possible God’s power may work in us, and we not be sensible of it. There is a difference between our outward and inward senses: we may lose our spiritual feeling; and inward sense doth not so clearly discern its object, because of the way in which God conveyeth His power; it is strong, but sweet; like the influences of the heavens; of a great efficacy, but scarce discerned: as there was a great power wrought in the Ephesians, but they did not discern it so sufficiently, Eph. i. 18, 19. (2.) It is the fault of God’s children not to be sensible of the power that worketh in them; sometimes it is their carelessness, sometimes their peevishness. Their carelessness in not observing the approaches of God, and how he worketh and breaketh in upon their hearts in the word; so that ‘the time of love ‘is not marked when it is present, nor remembered when it is past. As God said of Ephraim, Hosea xi. 3, ‘When Ephraim was a child, I taught him to go, taking them by the arms, but they knew it not,’ that is, did not observe it. So God communicateth grace to his people, giveth in help and supports, but they observe it not. Sometimes it is peevishness and perverseness of judgment: sense of sin, and many weaknesses, like a thick cloud, hinder their clear discerning. God hath called them, but they will not own and acknowledge it, and so underrate their spiritual condition. (3.) God doth not call every one in a like violent and sensible manner. Some men’s conversion is more gentle and silent; whereas, to others, Christ cometh like a strong man armed, and snatcheth them out of the fire: some are drawn they know not how, and love, by a gentle blast, sweetly and softly bloweth open the door: ‘Ere ever I was aware,’ &c., Cant. vi. 12. Upon others the Spirit cometh like ‘a mighty rushing wind,’ and they are carried to Christ, as it were, by the gates of hell. As in the natural birth, some children are brought forth with more ease, others with greater pains and throes, so the new birth in some is without trouble and delay. ‘God opened the heart of Lydia,’ we read of no more, Acts xvi.; but others are brought in with more horror of conscience, extreme sorrow, and desperation. God biddeth men ‘put a difference,’ Jude 22, 23; so doth God himself. (4.) This different dispensation God useth according to his own pleasure; no certain rules can be given. Sometimes they that have had good education have least terrors, as being restrained from gross sins; sometimes most terrors, because they have withstood most means. Sometimes they that are called to the greatest services have most terrors, that they may speak the more evil of sin, because they have felt the bitterness of it; sometimes it is quite otherwise; those that are not called to such eminent service drink most deeply of this cup, and taste the very dregs of sin, and serve only as monuments of the power of God’s anger; whereas others are spared, and public work serveth instead of sorrow and trouble of conscience. Again, sometimes men and women of the most excellent and acute understandings are most troubled, as having the clearest apprehensions of the heinousness of sin, and terribleness of wrath. Again, at other times it cometh from ignorance, as fears arise in the dark, and weak spirits are apt to be terrified: sometimes these terrors fall on a strong body, as best able to bear it; sometimes on a weak, the devil taking advantage of the weakness of the body to raise disturbances in the mind. Many times in hot and fiery natures their changes are sudden, and carried on in an extreme way; whereas soft natures, whose motions are slower, are gently and by degrees surprised; they take impressions of grace insensibly. Thus you see no certain rules can be given; only in the general way we may observe, that this different dispensation maketh the work of God in calling more or less sensible. Those that are brought in by the violent way and roughly, must needs be sensible of that omnipotent pull by which their hearts are divorced from their corruptions, and can discourse of the time, the means, and the manner, and all the circumstances of their calling with exactness: as Paul, 2 Cor. xii. 2, ‘I knew a man in Christ fourteen years ago,’ &c. Now, every one cannot deliver a formal story, nor tell you the exact method and successive operations of grace in conversion. (5.) Though there be a different dispensation used in calling, yet there is enough to distinguish the uncalled from the called; partly because though God’s call be not discerned in the acts of it, yet it may be discerned in the effects of it. Conversion is evident, if not in feeling, yet in fruit. Many works of nature are for the convoy of them insensible, but the effects appear: Eccles. xi. 5, ‘We know not the way of the spirit, nor how the bones grow in the womb.’ We know not the manner, point of time, but yet the birth followeth. They are not Christ’s that neither know how they are called, nor can give any proof that they are called. The blind man, John ix., when they asked him, ‘How did he come to open thine eyes?’ answered, ‘How he did it I cannot tell; but this one thing I know, that whereas I was blind, I now see.’ Early or late the soul will give this testimony, How I got him I cannot tell, but I am glad I find he is here. Partly because where conversion and calling is carried on more tacitly or silently, there will be something felt and found in them; there is at least an anxiousness about their everlasting estate. Every soul doth not walk ‘in the region of the shadow of death,’ but every soul first or last is brought to What shall I do? which is usually upon some secret or open sin into which God suffereth them to fall against conscience: there will be care, though not horror; and solicitousness, though not utter despair. No soul ever came to Christ without a load upon his back, though every one be not ready, with the jailor, to kill himself for anguish. You will be at a loss sometimes; it is easy security that goeth on from the cradle to the grave in the same tenor of hope without variation. There will be a time when you will ‘smite upon the thigh,’ and cry, ‘What shall I do?’ And as there will be some trouble found in them, so some change; all are not converted from profaneness to religion, some from civility to religion, from profession to sincerity, from servility to ingenuity. Time was when they were careless of communion with God, prayed now and then out of custom, had no delight in the Almighty, but now it is otherwise. Partly because there is a constant calling, so that first or last we shall be sensible of the motions of the Spirit, and the heart’s answer: to some God speaketh in thunder, to others in a still voice, but to all he speaketh; therefore did you ever discern God’s calling and your answering? Ps. xxvii. 8, ‘The Lord said, Seek ye my face; my heart said, Thy face, Lord, will I seek.’ There is no gracious heart but they are often sensible of such a dialogue between God and the soul. This discourse is constant; he speaketh to us by the injection of holy motions and the actual excitations of his grace, and we speak to him by serious promises and resolutions of obedience. God calleth us into his presence often, and the heart echoeth, ‘Lo, I come.’

Well, now, upon all these considerations labour to get your calling evidenced. That will clear up your title to the great privileges of grace. By it you may rebuke your doubts and fears. When conscience asketh, What have you to do with these comforts, to look upon yourselves as objects of God’s election, as heirs of glory? you may answer, I did not take this honour upon me. I was called of God. But you will say, What are the infallible notes and marks of effectual calling? I answer—These. I shall contract larger discourses. You may know your effectual calling partly by the preparations made for it. Though the work itself be done in an instant, and many times when we least think of it, yet usually God maketh way for his mighty work. As the husbandman harroweth and breaketh the clods before he throweth in the seed, so by some preparative conviction God breaketh the heart, and maketh it meet to receive grace. Redemption needed no preparation, but conversion doth. Look, as Moses brought them to the borders, but Joshua led them into the land of Canaan, so usually there is some foregoing law work, though we are called properly by the gospel: 2 Thes. ii. 14, ‘Called by my gospel.’ The law driveth us out of ourselves, but the gospel pulleth in the heart to Christ. Look, as in outward generation the matter is gradually prepared and disposed, so is the soul for the new birth. A man is awakened by the sight of his own wretchedness, convinced of sin, and the evil consequences of it; and then the work is done by the mild voice of the gospel, Hosea ii. 14; Gal. iii. 1; as manna came down in sweet dews. It is God’s way to speak terror before he speak comfort. Christ showeth the method: John xvi. 8, ‘The Spirit shall convince of sin.’ The word ἐλέγξει is notable. To convince is to show a thing to be impossible to be otherwise than we represent it. So the Spirit convinceth, and maketh the person yield, and say, Certainly I am a sinner, an unbeliever, a very wretch, that hath no interest in Christ. This is God’s method. We come to some certain issue about our being in the state of nature, before we come to some certain issue about our being in the state of grace. The soul saith, Surely I am stark naught, in a deplored lost condition. Well, then if you had always good thoughts of yourselves, or only a slight and general knowledge, we are all sinners, &c, you are not prepared. The blind man, John ix., could say, ‘I was blind.’ Were you ever brought to say, I was a wretch, a miserable, forlorn creature out of Christ? This feedeth presumption and security, because we never bring the debate to an issue concerning our being in either of the states, but content ourselves with blind guesses and loose acknowledgments that we are all sinners, and Christ must save us, &c. This is not enough; there must be a particular and humbling sense of sin. Unworthiness and wretchedness felt is the first occasion to bring us to Christ. Never a poor soul that taketh sanctuary at the throne of grace but he standeth guilty there, Rom. iii. 19; Heb. vi. 18; and in danger of damnation.

2. Again, the next note or occasion of discovery may be taken from the instrument or means by which God hath called us, namely, the word: 2 Thes. 14, ‘By my gospel.’ Oracles and audible voices are not his usual course. Some Christians talk of such things, but, to say the least of the mistake, they are but the suppositions of an over-troubled fancy, delusions which God, who bringeth light out of darkness, may at length order for good, and in the wisdom of his providence make use of them to bring off his people from their discouragements. But usually God’s way of calling is by the word, and most usually by the word preached, seldom otherwise; for God loveth to own and honour the means of his own appointing with a blessing. I suppose scarce an instance can be given of any converted by reading or meditation that neglected prophesying where it was to be had. I confess the word may not work always in time of hearing. There is a notable instance, Cant. v. 6, ‘My soul failed when he spake;’ or rather, it may be rendered, ‘because of his speech.’ Now compare it with the time of Christ’s visit, ver. 2, 3, ‘Open, my sister, my dove,’ &c. While Christ was speaking she is careless and sluggish, ‘I have put off my coat; how shall I put it on?’ You see her heart was far from failing then; but when she remembered it afterward, then her bowels were troubled. As Peter also was wrought upon by the remembrance of Christ’s words a great while after they were spoken, Mat. xxvi. 75. Thus many times God reviveth old truths, and maketh them effectual long after the time of delivery. The word worketh, then, either in the hearing or in the remembrance or deep meditation upon it. Well now, can you remember such an experience when God called you by his word, and ‘spake comfortably to your hearts?’ Did he ever move you to go aside into the closet, that you might be solitary and serious, and consider of your condition? Usually at our first call we are moved to go aside, that God and we may confer in private; as Hosea ii. 14, ‘God calleth into the wilderness, that he may speak to the heart.’ And Ezekiel was called ‘into the field,’ that God might more freely talk with him: Ezek. iii. 22, ‘Arise, go forth into the plain, that there I may talk with thee.’ So Cant. vii. 11, ‘Come, my beloved, let us go forth into the fields,’ &c. Usually his first motions are to go aside and consider. Christ is bashful before acquaintance, and doth not speak to us in company, but in private. Did he ever thus invite you into secret places? did he ever call thee by name, speak so expressly to thy case, as if he had said, Here is mercy for thee, comfort for thee; here is thy portion? First or last God’s children have such experiences. There is a ‘time of loves,’ Ezek. xvi. 6, 7, which they cannot forget; at least a time wherein ‘the master of the assemblies’ fastened a nail in their hearts. God’s people are wont to talk how seasonably and yet how strangely providence cast them upon such opportunities; as David, Ps. cxix. 93, ‘I shall never forget thy precepts, for by them thou hast quickened me.’ Oh! I shall never forget such an ordinance, such a sermon, wherein the Lord was pleased to take notice of me, and to speak to my heart. Weak impressions are soon razed out, but powerful effects of the word leave a durable mark and character that cannot be defaced.

3. The next mark may be taken from the formal answer or correspondent act of the creature to the call of God, for that is it which sealeth our election; for otherwise ‘many be called,’ but they are ‘not chosen,’ unless the heart be prevailed with to obey the call. Yea, the notion of vocation in its full latitude implieth not only God’s act, but ours, our answer to his call: ‘Christ’s sheep hear his voice.’ When Christ saith, ‘Mary,’ she answereth, ‘Rabboni,’ my Lord, John xx. 16. God’s call is the offer of grace, our answer is the accepting of grace offered; there must be receiving as well as offering; vocation is not effectual unless it end in union; it is receiving that giveth us interest, John i. 12. The scriptures do everywhere imply and signify this answerable act of the creature to the call of God. God saith, ‘Seek ye my face,’ and the soul, like a quick echo, ‘Thy face, Lord, will I seek,’ Ps. xxvii. 8. So Jer. iii. 22, ‘Return, ye backsliding children, and I will heal you;’ and then, ‘Behold, we come unto thee, for thou art the Lord our God.’ The soul is enabled to do that which it is exhorted to do. God saith, Come to Christ, and the soul saith, Lord, I come. Well, then, is the call obeyed? do you receive Christ for your Lord and Saviour? The proper answer of the call is the consent and full purpose of the heart to take Christ; for offering is the call, and receiving is the answer. Have you subscribed and consented to take Christ upon his own terms? as the prophet, when he was to take a wife, maketh an offer, Hosea iii., ‘I will be for thee, and thou shalt be for me.’ Are you content? Christ will be for you in all his graces, merits, benefits, if you will be for him in all your motions, tendencies, aims. Alas! your hearts know that you are for yourselves, lusts, interests, &c.

4. Again, you may know your calling by the concomitant dispositions of the soul that go along with such a return and answer. Wherever Christ is received, he is received with worthy and suitable affections; these are most notable:—(1.) Godly sorrow: Jer. xxxi. 9, ‘They shall come with weeping and supplication, and I will lead them.’ It is spoken of the Jews’ conversion; when God cometh to lead them, they shall bewail their hardness of heart and unbelief. Such kind of workings there are in the heart of every returning sinner; as, that God should look upon such a worthless creature as I am, that have all this while gainsayed and stood out many an invitation! that ever God should care for such a vile and stubborn wretch! seek to reclaim such a wayward heart! Usually there are such mournful and self-humbling reflections that get the start of faith and comfort, and do more sensibly bewray themselves. Never did any child of God get home to him, but smiting on the thigh, Jer. xxxi. 18, and complaining of themselves before they could take comfort in God. (2.) Holy wonder, which ariseth from comparing their own wretchedness with God’s rich mercy in Christ; and therefore the apostle saith, 1 Peter ii. 9, ‘Who hath called us out of darkness into his marvellous light;’ implying that God’s grace is most wonderful at first conversion, as light is to a man that cometh out of a dungeon; woful darkness maketh it marvellous light. In this change there is nothing but what is wonderful; both the sweetness and the power of that grace by which it is wrought. The sweetness of grace: When God came to offer Abraham the grace of the covenant, he fell upon his face, Gen. xvii. 3, in a humble adoration and reverence. The power of grace: If Peter wondered at his deliverance by the angel out of that strong prison, we have much more cause to wonder that the yoke is broken, and that we are set free by Christ; the sweet effects of this grace cause wonder: ‘The peace of God, which passeth all understanding,’ &c. (3.) A free resolution and confidence; come whatever cometh, they will obey God; as ‘Abraham, being called, obeyed God, not knowing whither he went,’ Heb. xi. 8. So when they have a warrant, they will make adventures of faith, though they know not the success; as Peter would cast out the net at Christ’s command, though there were little likelihood of taking fish: ‘Howbeit at thy command,’ &c., Luke v. 5. So it is unlikely God will receive me to grace, yet I will adventure; I know not what will come of it. Where faith is sensible of a command, it doth not dispute a duty, but accomplish it. The Spirit speaketh to the soul as the disciples did to the blind man, Mark x. 49, ‘Be of good comfort; rise, because the master calleth thee.’ I instance in these dispositions because they are most sensible.

5. It may be evidenced by the fruits and effects of a call; the call inferreth a change of the former estate, both in heart and life.

[1.] There will be a change in the whole heart. In the mind and judgment; there the activity of the new nature is first discovered: Eph. iv. 23, ‘Renewed in the spirit of the mind;’ in that which is most intimate and excellent there. In our discourse and reason; all the discourses, debates, purposes, and cares of the soul will be to please God. The mind is made a forge for holy uses, wherein to debate and contrive how to carry on the work of grace, how to glorify God in our relations, concernments; certainly this will be found in all those that are called and converted. So in the will and affections there will be a constant inclination towards God as the chiefest good: Ps. cxix. 57, ‘Thou art my portion, Lord; I have said that I will keep thy words.’ The soul is resolved; there is a decree issued forth in that behalf to dedicate itself to God and his will. This is the great difference between men and men in fixing their chiefest good and utmost end. The soul, finding comfort in God, setteth the whole bent of her endeavours towards him. So for the other affections which attend upon the other act of the will, aversion and loathing; a soul that is called and converted hateth sin, its own beloved sin, as the greatest evil: Hosea xiv. 8, ‘What have I any more to do with idols?’ Isa. xxx. 22, ‘Thou shalt say to it as to an abominable rag, Get thee hence.’ A keen displicency and hearty indignation is kindled in the soul against sin: when God changeth a soul, he putteth a disposition into it somewhat like his own nature. God cannot abide sin, and a sanctified heart cannot abide it; ‘Get thou hence,’ &c.; the new life hath an antipathy to that which is contrary to it.

[2.] In the life there will be a change; men will walk worthy their calling, not disgracing it by scandals or unseemly practices: Eph. iv. 1, ‘I beseech you, brethren, walk worthy of the vocation wherewith ye are called;’ that is, suitable to the purity, suitable to the dignity of it. When David was a shepherd, he thought of nothing else but keeping his father’s sheep; but when God called him to be a shepherd of the people, then he had other projects, and was of other manner of behaviour. A new calling requireth a new conversation: so 1 Thes. ii. 12, ‘Walk worthy of God, who hath called you to his kingdom and his glory.’ The divine calling puts an honour upon you: it is not for princes to ‘embrace the dung,’ nor for eagles to catch flies; to be vain, voluptuous, carnal, and worldly, as others are: you are called to the fellowship of saints and angels; will it become one of your hopes to drive on such a low design as a worldly interest? If you saw a man labouring in filthy ditches, and soiling himself as poor men do, would you believe that he were heir-apparent to a crown, called to inherit a kingdom? Who will believe your calling when you stick in the mud of pleasures, and are carried on with such a zealous respect after secular interests? The apostle reproveth the Corinthians for ‘walking as men,’ 1 Cor. iii. 3. Some walk as beasts, others are of a more civil strain; but this is but as men: you should walk more sublimely, above the ordinary rate of flesh and blood. When Antigonus was going into the house of a harlot, one told him, Thou art a king’s son. Oh! remember your dignity, and walk worthy of your high calling; walk as having the world under your feet, with a holy scorn and contempt of sublunary enjoyments. And as you should walk worthy of the dignity of your calling, so of the purity of it: ‘He that hath called you is holy,’ 1 Peter i. 15; and your condition is a ‘holy calling,’ 2 Tim. i. 9; and the end of your calling is holiness: 1 Thes. iv. 7, ‘God hath called us unto holiness.’ All which are so many engagements to urge us to the more care. A filthy, loose conversation will never suit with this calling; you are a shame and a stain to him that calleth you if you walk thus: as some in the prophet are said to pollute God, Ezek. xxxi. 9, namely, as their pollutions were retorted upon God.