A49242:606
The dejected souls cure tending to support poor drooping sinners. With rules, comforts, and…The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and…
The dejected souls cure tending to support poor drooping sinners. With rules, comforts, and cautions in several cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity.The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and cautions in severall cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity.
London: printed for John Rothwell, 1657
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
First, Be comforted, if what thou wantest in godly sorrow for sin, thou makest up in holy care and watchfulness against sin; if a child of God hath not a weeping eye for sin, yet if he have a watchful heart against sin, that is pleasing to God; if tears be not in thine eye for sin, yet if weapons of defence be in thine hand to contest and conflict with corruptions, that is most pleasing to God. The Captain of our salvation, Jesus Christ, he had rather see a fighting weapon against sin, then a weeping eye for sin; that is one comfort.
A second comfort is this, That the want of trouble of soul for sin doth not always arise from a stupefied conscience, but from an ignorant mind; if Conscience had an eye to see sin, Conscience would have a hand to smite for sin; Conscience doth therefore want a hand, because man's judgement wanteth an eye to discern what is evil.
A second comfort is this, That the want of trouble of soul for sin doth not always arise from a stupified conscience, but from an ignorant mind; if Conscience had an eye to see sin, Conscience would have a hand to smite for sin; Conscience doth therefore want a hand, because man's judgement wanteth an eye to discern what is evil.
A third comfort is this, That though a good man may not for some time be troubled for sin, yet at that time and in that case there is a great difference between him and a wicked man; he is not troubled, but he would be troubled; a wicked man is not disquieted, and he would never be disquieted; a godly man doth not mourn, but he would mourn, and would love that Minister that should pierce his heart; a wicked man cannot endure him; there is a great difference between the one and the other: A good man dares not stifle the checks of Conscience; a wicked man when Conscience begins to trouble him, he doth what he can to still the cries of Conscience; when Conscience doth arrest a wicked man for debt they run not unto God, they make conscience drunk with sensual pleasures and vain delights, that so they may run away from Consciences arrest; but godly men dare not do thus, but they cry to conscience, excuse me when I do well, and accuse me when I do ill; this is the behaviour of a godly man.