A77618:315
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 8
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.
Anaxagoras seeing himself old,1 and forsaken of the world, laid himself down, and covered his head close, determining to starve himself to death with hunger; but alas! what is it to be forsaken of the world, to a mans being forsaken of God? were there as many worlds, as there be men in the world, a man were better be forsaken by them all, than to be forsaken of God: There is a great truth in that saying of Chrysostom, 2viz. That the torments of a thousand hells, if there were so many, come far short of this one, to wit, to be turned out of Gods presence with a non novi vos, I know you not, Mat. 7. 23. The schools have long since concluded, that paena sensus, the pain of loss, is far greater than paena damni, the pain of sense: what a grief was it to Absalom to see the Kings face clouded? and how sadly was Eli and his daughter affected with the loss of the Ark, ⟨p. 298⟩which was but a testimony of Gods presence? but Oh how much more is a Christian affected and afflicted with the loss of the face and favour of God? the remembrance of which makes his heart to melt, and his bowels to yearn towards those whose Sun is set in a cloud.
Anaxagoras seeing himself old,1 and forsaken of the world, laid himself down, and covered his head close, determining to starve himself to death with hunger; but alass! what is it to bee forsaken of the world, to a mans being forsaken of God? were there as many worlds, as there bee men in the world, a man were better bee forsaken by them all, than to bee forsaken of God: There is a great truth in that saying of Chrysostome, 2viz. That the torments of a thousand hells, if there were so many, come far short of this one, to wit, to bee turned out of Gods presence with a non novi vos, I know you not, Mat. 7. 23. The schools have long since concluded, that paena sensus, the pain of loss, is far greater than paena damni, the pain of sense: what a grief was it to Absolon to see the Kings face clouded? and how sadly was Eli and his daughter affected with the loss of the Ark,