A77618:213
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
THE MUTE CHRISTIAN Under the SMARTING ROD. › Objections › Objection 1
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.
Seventhly, I• thou art willing to lye in the furnace till thy dross be consumed, if thou art willing1 that the plaster should lye on (though it smart) till the cure be wrought, if thou art willing that the physic should work (though it makes thee sick) till the humours be expelled, all is in love. Cain and Saul, and Pharaoh, were all for the removing away of the stroke, the affliction; they cry not out, our sins are greater than we ⟨p. 183⟩are able to bear, but they cry out, our punishment is greater2 than we are able to bear; they cry not out, Lord take away our sins, but Lord remove the stroke of thy hand. Oh! but when an affliction comes in love upon a soul, the language of that soul is this, Lord remove the cause, rather than the effect, the sin, rather than the punishment, my corruption, rather than my affliction: Lord, what will it avail me, to have the sore skinned over, if the corrupt matter still remains in? there is no evil Lord, to the evil of sin, and therefore deliver me rather from the evil of s•n, than the evil of sufferings. I know Lord, that affliction cannot be so displeasing to me, as sin is dishonourable and displeasing to thee; and therefore Lord let me see an end of my sin, though in this world I should never see an end of my sorrows; Oh! let me see an end of my corruptions, though I should never see an end ⟨p. 184⟩of my corrections. Lord, I had rather have a cure for my heart, than a cure for my head; I had rather be made whole and sound within, than without; I had rather have a healthy soul, than a healthy body, a pure inside, than a beautiful outside; if this be the settled frame and temper of thy spirit, certainly thy afflictions are in love.
Seventhly, I• thou art willing to lye in the furnace till thy dross bee consumed, if thou art willing1 that the plaister should lye on (though it smart) till the cure bee wrought, if thou art willing that the physick should work (though it makes thee sick) till the humors bee expelled, all is in love. Cain and Saul, and Pharaoh, were all for the removing away of the stroak, the affliction; they cry not out, our sins are greater than wee