The Converts First Love, To the reader – Table of contents
TO THE CHRISTIAN READER, WISDOME TO DISCERNE HIS Eſtate aright, and grace to grow forward to perfection.
BEloued in the Lord Ieſus, it is a moſt dangerous, and yet very eaſie and plauſible deluſion, to conceit vntounto our ſelues an eſtate in grace, when as yet wee remaine the bond-ſlaues of Satan. And it is a very difficult, and yet moſt neceſſarie triall, to diſcerne our conſtant abiding and proceeding in this eſtate of grace. For (to paſſe by thoſe who make a mocke of conuerſion, as being a touch of noueltie, a brand of inconſtancie, and imputation of hypocriſie) who is there almoſt that flatters not himſelfe to be in the fauour of God, and ſo intereſſed in his grace? And hath he not many ſuch pretences and colours heereunto, which may ſo abuſe his iudgement, that hee may thinke himſelfe to be ſomewhat, when he is nothing; Galat. 6. 3.and ſo refuſing to be found in Chriſt, by being loſt and emptied in himſelfe, thereby become worſe then nothing? Better neuer to hauehave beene borne, then ſo to bee deceiued. Oh how thè wiſdome of the fleſh prooues here enmitie againſt God! Is not this the iudgement vponupon the world, that they Rom. 8. 7. Iohn 9. 43. Occaſions to conceiue a falſe conuerſion. 1. Complexion.which ſee not, might ſee; and that they which ſee might be made blinde? Conſider firſt, I pray you, how nature occaſions this deceit. Is any diſpoſed leſſe euilly by the benefit of his complexion? Is any conſtrained from ſome act of euill by natures impotencie and deformity? 2. Natures impotencie.Behold, euen theſe to the naturall man prooue very dangerous ſtumbling blockes, to reſt in nature, as affoording ſome ſhew of good, more then is in others of an harder conſtitution, as breaking out leſſe into groſſe euils, then ſuch, who by natures abilitie are more prone and prouoked thereto. And is it not eſteemed a ſufficient meaſure of goodnes, to bee leſſe euill then others, howſoeuer the deſire and fountaine of corruption be the ſame in all? Is not the ſeeming good which by natures benefit ſhewes forth in the world, accounted currant holineſſe, and thereby excludeth the true power of well-doing?
Eſpecially if to this ſhew of natures righteouſneſſe Education 3. Education.be adioined, whereby the minde being informed in knowledge, and reſtrained by ciuilitie, natures euill is heereby more kept vnderunder, and it ſeeming good ſet out more ſaleable and beautious to the ſiniſter iudgement: howſoeuer now nature hath gained no other then a weapon of vnrighteouſneſſe, to commit ſinne more dangerouſly, by how much it is inabled to couch it more cloſely, and ſmooth it more cunningly; yet this with the world paſſeth for a currant conuerſion, eſpecially if ſome ſuch change now appeare in the outward man, whereby wee may either differ from the ruſticitie and groſſe abuſes of our parents, or differ from the barbarous and deſperate ſprouts of our childhood, and vntamed youth.
And if now the Lord ſhall giuegive the wicked their deſire, in 4. Restraining ſpirit.affoording them ſo farre the vſe of his ſpirit, as to reſtraine yet more inward corruption by it power and terrour, that ſo they may be fitter for ſuch outward proſperitie as they hauehave eſpecially made choice of in this life, and ſo renounced their intereſt in heauen, and withall may frame better to ſocietie, both of the good, to whom now they ſhall doe leſſe hurt, as alſo of the euill, whom by this meanes they may prouoke to good; that ſo Gods gouernment of the world may be more beautifull and glorious, and his will more iuſtifiably accompliſhed in the elect and reprobate. Is not this reſtraint apprehended, as a great conqueſt ouer corruption; and ſo a conuerſion hence vainly concluded; ſeeing the inward hart is no whit renued, but only the corruption reſtrained from the outward act? nay, is not corruption more inraged inwardly, the more it is outwardly bridled & ſmothered? and ſo ſin made out of meaſure ſinfull: as being more inexcuſable, Rom. 7.the more it is curbed: as breaking out more deſperately, Note.when the bridle is reiected: as ripening more dangerouſly, the more it boileth within: and ſo ſealing vp vengeance more certainly, yea more fearfully haſtning it, as proceeding to deſpight the ſpirit of grace.Heb. 10. 27. 28.
And what though the Lord beſtow on the wicked many 5. Spirit of illumination.Matth. 7.excellent graces of his ſpirit, inabling them to teach others, to doe wondrous things, furthering them ſo farre in the ſhew of holineſſe, as that they ſhall ſeeme for a time to outſtrip the ſincere profeſſor? May they not teach other, and yet themſelues be reiected? May they not doe miracles, 1. Cor. 9. Iob 10. Gal. 6. 10. 2. Tim. 3.and yet heare, I know you not? Shall not the candle of the hypocrite be put out? Doth not this faire ſhew in the fleſh deceiue, and prooue deceiued?
What ſhould I tell you of that change that is wrought by 6. Afflictions.afflictions? Will not the wicked in their troubles ſeeke the Lord diligently? Muſt not the vileſt forbeare when they cannot otherwiſe chuſe? And is it any maſterie, not to reuenge, when power is not in our hands? Will not the ſwine that is now cleanſed, returne to the mire againe? Is it charitie, then to forgiue the world, when we ſee no time left for Pſal. 78. 2. Pet. 2.execution of malice? Is it patience, to forbeare when wee can neither will nor chuſe? Is it obedience, to tremble vnderunder the whip? to feare God only for his iuſtice, and not to louelove him for his merciemercy?
Oh but wee are deliuered out of trouble, and reſtored to 7. Proſperitie.great happineſſe. Behold, wee are bleſſed on the earth: and are not we then truly bleſſed? Is not this a marke of holineſſe, to be proſperous in the world? Would God bleſſe our labours, if we did not ſerue him? May not this change from affliction to proſperitie be a certaine euidence of an inward change, from worſe to better, and ſo prooue vntounto the fleſh a conceit of conuerſion?
Surely, if the world bee Iudge, the caſe is quickly ruled. Who is the good man, but the rich man? Either his riches ſhall be the cloke to hide his faults by greatneſſe, briberie, cunning packing, friendſhip, &c. or his euill by the flatterie of the world ſhall be accounted good: hee will not doe ſo for his credit: he needs not ſteale, oppreſſe: he hath wherewithall: his couetouſneſſe is thrift; his pride, cleanlineſſe; his prodigalitie, bountie; his looſeneſſe, libertie and prerogatiue. Hath hee not power of all in his hands? And may he not doe what he liſt? Is not his luſt a law, his example a rule and warrant? He feares no trouble; therefore hee deſerues none. Who can ſay, Blacke is his eie? becauſe, who dares ſay ſo? Nay, who will not ſay, blacke is white, if it may pleaſe him? Thus proſperitie makes a conuert, if the world may giuegive in euidence.
Eſpecially if our fulneſſe in the world be graced with ſome 3. Ciuill calling.ciuill calling, whereby wee are honoured of the people, and taken vp with imploiments; is not idleneſſe now much preuented, and ſo ſuch ſinnes as doe accompanie the ſame? Doth not credit now reſtraine, where conſcience cannot? Is there not now a cloake for ſinne, and countenance for iniquitie? What defenſe is fathered hence for neglect of ſpirituall duties? What opportunity offered, to colour oppreſſion and deceit? What pretence for licentiouſneſſe, and exceſſe in the abuſe of the creatures? What wrapping vp of abuſes, where there is fellowſhip in euill? Is not here a glorious maske for ſinceritie and religion, where outward honeſtie in a ciuill calling becomes a warrant of vprightneſſe, ſeeing our faith is ſhewed by workes? And what more obuious and commendable then our ciuill imploiments, ſo beneficiall to the Common-weale, ſo neceſſarie for our priuate, ſo ſuccesfull in the iſſue, as who (in opinion) more bleſſed? What is it, if not godlineſſe, that is ſo plentifully recompenced in this life? If now the wicked eat the labours of their hands, and drinke their wine in bowles, may they not ſacrifice to their nets? May they not cry ayme vntounto their ſoules, Oh well is thee, and happie ſhalt thou bee? Thus ciuill imploiment with worldlings is accounted religion: and to bee morally iuſt and true in contracts and bargaines, goes currant with men for ſtanch and ſound holineſſe.
But if we enter into Gods ſanctuarie, and by the rule of the word determine heereof; is not the proſperity of the wicked Prou. 1. Pſal. 55. Ier. 48. 11.their deſtruction, and not their conuerſion? Doth not the old ſent remaine in Moab, becauſe he was not changed from veſſell to veſſell, but enioied conſtant proſperity thereby, was ſetled on his l…es, and rooted more obſtinately in natures dregges, thereby exerciſed more greedily and deſperatly the luſts thereof? Can the change of the outward eſtate Oſ. 4. 7. Pſal. 78. Oſ. 5.change the inward man from worſe to better? As they were increaſed, ſo, did not Gods people rebell againſt him, who in their afflictions ſought vntounto him deceitfully? Is not heere a change from better to worſe? An hypocrite in affliction, as being bridled and reſtrained, prooues a deſperate enemie, when by proſperitie he hath power in his hands.
As for walking in a ciuill calling, howſoeuer this (being ſanctified by the ſpirituall) may bee a meanes to lay vp a 1. Tim. 4. 5.good foundation againſt the day of Chriſt, 1. Tim. 6. 19. 20. yet to the naturall man there is not a more dangerous outward meanes to exclude grace, then the greateſt meaſure of honeſtie that is ſeene therein. For is it not the grace of this calling to reſt in it ſelfe for good ſucceſſe, without inuocation of Gods aſsiſtance, or reference to his bleſsing? Is not our purſuit heereof a priuilege to exempt from holy duties? We muſt liue, and therefore we cannot be bookiſh. We hauehave no leaſure to the Church, &c. Nay, is it not a price, propoſed to incourage diligence in theſe worldly buſineſſes, euen licence to prophane the Sabbaths, to deſpiſe the word? &c. And what if men keepe touch and day in paiments and contracts? What if a little eie-ſeruice be vſed in the outſide of their wares? Is it for conſcience to God, to whom they deſire to approoue the truth of their hearts; or only a care for the maintenance of trading, and mutuall commerce, which without this outward equitie muſt needs be aboliſhed? Who will truſt, or ſhall be truſted, if word be not kept? But is it kept any further, then may cleere from touch of mans law? Is promiſe kept heere to our hindrance, ſo we may winde out by the arme of fleſh? Is the ſubſtance of our wares any thing leſſe then anſwerable to the ſhew? Is not God robbed of his glorie, while we ſacrifice to our labour and wit? and Is not this great Babel, which I hauehave built for the honour of my name? &c.
Surely as theſe outward things are common to all, ſo no man knoweth louelove or hatred, either by proſperity or aduerſitie. Eccl. 9. 1.Well may a good man (by right vſage) make theſe good vntounto him; but theſe of themſelues may wel make him worſe: otherwiſe they hauehave no power inwardly to better him: Only it belongeth vntounto God (through the miniſterie of his word) to conuert the ſoule, as tendring (to this end) vntounto vsus, not Pſal. 19.corruptible things, as ſiluer and gold, which make outwardlie happie in this life; but the pretious blood of Chriſt, as a 1. Pet. 1. 18.Lambe vndefiled and without ſpot, whereby wee are cleanſed from all our ſinnes, and redeemed from our vaine conuerſation, 1. Ioh. 1. 8.receiued by the tradition of the fathers.
But hearken, I pray you, vntounto a further plea of the hypocrite: 8. Profeſſion. Practiſe. Matth. 7.HaueHave we not heard thee teaching in our ſtreets? Nay, HaueHave we not taught in thy name? HaueHave we not Luk. 8. Mark. 6. 25.receiued the word with ioy, and done many things accordingly? Can the beſt doe more? Doe not wee in many things offend all? Is not this a ſufficient euidence of an effectuall conuerſion?
Surely where the grace of God, which bringeth ſaluation Tit. 2. 11.to all men, hath appeared effectually, there it teacheth vsus, not only to eſchew all euill, in thought, word, and deed; but Matth. 5.on the contrary, to proſecute all good, both 1. inwardly in the Act. 15. 19.heart and minde, as being purified by faith, whereby with conſtant purpoſe we cleaue vntounto God, and alſo 2. outwardly Act. 1…. 23.in the word and conuerſation: Iam. 3. 1. Epheſ. 1. Rom. 12. 1. 1. Cor. 6. yea generally and vniuerſally, hauing reſpect to all Gods Commandements: Pſal. 119. 7. 8. and conſtantly alſo continuing and abounding, yea increaſing in grace, and finiſhing our courſe, that no man take away our Crowne: Reu. 3. 1. Cor. 15. 58. Epheſ. 3. Col. 1. 2. Pet. 1. 8. 9. 2. Tim. 4. 3. Phil. 13.
And therefore ſeeing the word of God muſt bee a ſauour of death vntounto death vntounto ſome who are to be renounced, and 2. Cor. 2. 14. Iohn 15. Pſal. 119. Ezech. 33. 30. 31. Heb. 4. 2.made inexcuſable thereby; hence is it, that though they receiue it 1. with ioy, as being rauiſhed with the ſweetneſſe thereof; yet being not mixed with faith, it becomes vnprofitable, and ſo the ioy of the hypocrite laſteth but a moment. And ſo it commeth alſo to paſſe, that for carnall reſpects, as vain-glory, credit, ſatisfaction of others, whom they deſire to be like, the hypocrite alſo may do many things according to the letter of the word, though not anſwerable to the power thereof; not from the purpoſe of his heart, renued by the holy Ghoſt; but executing therein the lust of his heart, as ſpirituall pride, hypocriſie, &c. Neither ſhall he be able to continue in any ſubſtance of well-doing, ſeeing howſoeuer for his credit and profit hee muſt ſometimes ſhew religious, yet by reaſon of difference of companie, change of times and occaſions, he muſt euen for the ſame ends of credit and profit, caſt off his viſour of holineſſe, and ſo appeare in his true likeneſſe, to the ſatisfying of ſuch to whom nothing but groſſe and deſperate wickedneſſe will giuegive any contentment. Nay doth not this neceſsity lie vponupon the hypocrite, that howſoeuer for a time he muſt gloſe and fawn vponupon the truth, while it is his pack-horſe to further him to promotion, riches, &c. yet when by plunging himſelfe into worldly courſes, hee muſt neceſſarily croſſe in his outward actions the power of that truth, muſt he not now for his credit abaſe and vilifie that truth which before hee ſo magnified? as being either too ſeuere and preciſe, becauſe hee cannot reach it: or being fooliſhneſſe and madneſſe; and therefore he is 1. Cor. 1. 21.now more wiſe, more ſober, then to be guided by it: you muſt pardon his former folly and giddineſſe: he will doe no more ſo; he will be more wiſe, moderate, &c. This is the iſſue of an hypocrites ſuppoſed conuerſion, anſwerable euen vntounto the meaſure thereof; which being not rooted in the heart, nor aiming at Gods glory, no maruell if the glory of an hypocrite prooue his confuſion. And is hee not iuſtly deceiued in this fancie of regeneration? Is he not heereby excluded from the power of conuerſion, becauſe he reſteth in the ſhadow thereof?
But to admit a true conuerſion: Is the combate now at an end? or not rather now begun? Is there any place heere for idleneſſe, ſecuritie, remiſneſſe in our calling? Surely though the foundation ſtandeth ſure in reſpect of God, who knoweth 2. Tim. 2 19.who are his; yet it lieth much in vsus, either to make ſure 2. Pet. 1. 10.and beautifie the building, by being watchfull and diligent in well-doing; or elſe by our negligence and ſecurity to deface 2. Phil. 12. Pſal. 51. Pſal. 73. Malach. 3.and interrupt the ſame, yea many times, to our ſenſe and feeling, euen vtterly to ouerthrow the ſame. For proofe heereof, peruſe this treatiſe enſuing: let it be, in Gods feare, a touch-ſtone vntounto thee, to make triall of a ſound conuerſion: and take it as a preſeruatiue, to keepe thee in the power of godlines, that ſo thou maiſt not leaue thy firſt louelove. If by pride or ſecurity thou haſt beene left to thy ſelfe, and Reuel. 2.ſo haſt left thy former meaſure, view thy ſelfe diligently in this preſent glaſſe, and vſe it as a meanes for thy recouerie and perſeuerance. Expect not what may be ſaid, ſeeing my health and ſtudy affoords only breuity: neither miſconſtrue what may be well digeſted, leſt thou be peruerted by a ſtumbling blocke. Though many are called, yet but few are choſen: and therefore if few digeſt this pill: let them not condemne Matth. 22. 14.the phyſicke, but their owne ill-diſpoſed hearts. Thoſe that can get meat out of the eater, and ſweetneſſe out of the ſtrong, let them praiſe the glorious Lord, who bringeth light 2. Cor. 4. 6. 7.out of darkneſſe; and not ceaſe praying vntounto our gracious Father, that he would turne our darkneſſe into light, and Ioh. 12.enable vsus to worke while yet we hauehave the light: that ſo wee may approoue our ſelues the children of the light, and bee prepared to that light which ſhall neuer be changed into darkneſſe. Euen ſo be it. Come Lord Ieſus: Come quickly. (⸪)
In whom I reſt thine vnfainedly, THOMAS COOPER.
DOCTRINES AND OBSERVAtions opened heerein, are,
1 That the beſt hauehave their infirmities.
2 The leaſt euill in the Saints cauſeth the Lord to hauehave a controuerſie with them.
3 Sinne not to bee ſmoothered, but plainely reprooued.
4 The godly muſt perſeuere in grace, and grow to perfection.
5 EueryEvery true conuert hath a firſt louelove: where, of the meanes and markes thereof.
6 The Conuert may leaue his firſt louelove: where, of the meanes whereby it is cooled.
7 Firſt louelove may ſeeme to be loſt, when it is not, where diuers falſe imputations are remooued.
8 The leauing of firſt louelove, with the true markes and ſymptomes thereof.
9 Firſt louelove how to bee recouered, and re-gained againe, &c.
10 How farre the Saints may recouer their firſt louelove.
11 The Saints cannot finally nor wholly loſe their firſt louelove: but ſhall in ſome meaſure recouer it.