A77618:331
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 9
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.
Fifthly, To be well spoken of by them that are ill spoken of by God, to be in favour with them,1 who are out of favour with God, is rather a reproach than an honour to a man. Our Saviour himself restifieth that in the Church and Nation of the Jews, they that had the most general approbation and applause, they who were most admired and cried up, were the worst, not the best men; they were the false, not the true Prophets. Luk. 6. 26. Woe unto you, when all men shall speak well of you; for so did their Fathers to the false Prophets. Austin feared the praises of good men, and detested the praises of evil men. I would not, saith Luther, have the glory and fame of Erasmus, my greatest fear is the praises of men. Phocion had not suspected his speech, had not the common people applauded it. Antisthenes mistrusted some ill in himself for the vulgar commendations. Socrates ever suspected ⟨p. 316⟩that which past with the most general commendations. To be praised of evil men (said Bion) is to be praised for evil doing; so the better they speak of a man, the worse; and the worse, the better. The Lacedaemonians would not have a good saying sullied with a wicked mouth; a wicked tongue soils all the good that drops from it; it is a mercy to be delivered from the praises of wicked men; wicked mens applauses oftentimes becomes the Saints reproaches: the Heathen could say, Quid mali 2feci? what evil have I done, that this bad man commends me? there is a truth in that saying of Seneca, Recti argumentum est, pessimis displicere. The worst men are commonly most displeased with that which is best. Who can seriously dwell on these things, and not be mute and silent under all the reproaches and scorn that is cast upon his name and credit in this world?
Fifthly, To bee well spoken of by them that are ill spoken of by God, to bee in favour with them,1 who are out of favour with God, is rather a reproach than an honour to a man. Our Saviour himself restifieth that in the Church and Nation of the Jews, they that had the most general approbation and applause, they who were most admired and cried up, were the worst, not the best men; they were the false, not the true Prophets.