VeR. 1.] UPON THE EPISTLE OF JUDE. 19
iii. 14. Once more, here we have the clearest and most sensible ex- perience of the work of grace. After conversion, the work may be carried on tacitly, and with more silence ; but in calling and conver- sion, 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 diflficalty 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, Eom. 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 opposi- tion, 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 ex- perience 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 con- veyeth 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 suffi- ciently, 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 cliild, 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,' (fee, Cant. vL 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,
20 AN EXPOSITION, WITH NOTES, [VeR. 1.
some children are brought forth with more ease, others with greater pains and throes, so the new birth in some is without trouVile 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 vi^ork 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 dis- cerned 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