A77618:50
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.
Henry the sixth, Emperor of Germany, used to say (Qui nescit tacere, nescit loqui) he that knows not how to be silent, knows not ⟨p. 9⟩how to speak. Saul knew this was a time for Silence, he knew his work was rather to be an Auditor, than an Orator: But this is not the Silence the Proposition speaks of.
Henry the sixth, Emperour of Germany, used to say (Qui nescit tacere, nescit loqui) hee that knows not how to bee silent, knows not ⟨p. 9⟩how to speak. Saul knew this was a time for Silence, hee knew his work was rather to bee an Auditor, than an Oratour: But this is not the Silence the Proposition speaks of.
Thirdly, There is a foolish Silence: Some fools there be that can neither do well, nor speak well; and because they cannot word it, neither as they would, nor as they should, they are so wise as to be mute, Prov. 17. 28. Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips, is esteemed a man of understanding. As he cannot be wise that speaks much, so he cannot be known for a fool that says nothing. There are many wise fools in the world; there are many silly souls, who by holding their tongues, gain the credit and honour of being discreet men: He that doth not discover his want of wisdom by foolish babbling, is accounted wise, though he may be ⟨p. 10⟩otherwise. Silence is so rare a virtue, where wisdom doth regulate it, that it is accounted a virtue where folly doth impose it. Silence was so highly honoured among the old Romans, that they erected Altars to it. That man shall pass for a man of understanding, who so far understands himself, as to hold his tongue: For though it be a great misery to be a fool, yet it is a greater that a man cannot be a fool, but he must needs show it: But this foolish silence is not the Silence here meant.