A77618:139
The silent soul, with sovereign antidotes against the most miserable exigentsThe silent soul, with soveraign antidotes against the most miserable exigents
The silent soul, with sovereign antidotes against the most miserable exigents: or, A Christian with an olive-leaf in his mouth, when he is under the greatest afflictions, the sharpest and sorest trials and troubles, the saddest and darkest providences and changes, with answers to divers questions and objections that are of greatest importance, all tending to win and work souls to be still, quiet, calm and silent under all changes that have, or may pass upon them in this world, &c. / By Thomas Brooks preacher of the Word at Margarets New Fish-street London, and pastor of the Church of Christ meeting there.The silent soul, with soveraign antidotes against the most miserable exigents: or, A Christian with an olive-leaf in his mouth, when he is under the greatest afflictions, the sharpest and sorest trials and troubles, the saddest and darkest providences and changes, with answers to divers questions and objections that are of greatest importance, all tending to win and work souls to bee still, quiet, calm and silent under all changes that have, or may pass upon them in this world, &c. / By Thomas Brooks preacher of the Word at Margarets New Fish-street London, and pastor of the Church of Christ meeting there.
London: printed by R.I. for John Hancock, 1660
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.
Thirdly, This truth looks sourly upon those who charge God foolishly, in the day of their ⟨p. 96⟩adversity, Lam. 3. 39. Why doth a 1living man complain? He that hath deserved a hanging, hath no reason to charge the Judge with cruelty, if he escape with a whipping: And we that have deserved a damning, have no reason to charge God for being too severe, if2 we escape with a fatherly lashing: Rather than a man will take the blame, and quietly bear the shame of his own folly, he will put it off upon God himself, Gen. 3. 12. It is a very evil thing when we shall go to accuse God, that we may excuse our selves, and unblame our selves, that we may blame our God, and lay the fault any where, rather than upon our own hearts and ways. Job was a man of a more noble spirit, Job 1. 22. In all this Job sinned not, nor charged God foolishly. When God charges many men home, then they presently charge God foolishly, they put him to bear the brunt and blame of all, but this will be bitterness in the end: When thou ⟨p. 97⟩art under affliction, thou mayest humbly tell God that thou feelest his hand heavy, but thou must not blame him because his hand is heavy. No man hath ever yet been able to make good a charge against God, and wilt thou be able? surely no. By charging God foolishly in the day of thy calamity, thou dost but provoke the Lord to charge thee through, and through, more fiercely, and furiously, with his most deadly darts of renewed misery; it is thy greatest wisdom to blame thy sins, and lay thy hand upon thy mouth; for why should folly charge innocency? That man is far enough off from being mute and silent under the hand of God, who dares charge God himself for laying his hand upon him. But3
Thirdly, This truth looks sourely upon those who charge God foolishly, in the day of their