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death_n	child_n	father_n	life_n	5,155	5	4.4801	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30620	A soverain remedy for all kinds of grief opened and applyed in a sermon at the funeral of Mr. John Langham, the eldest son of Sr. James Langham, knight, a child of five years and an half old, who dyed at Cottesbrook in Northhamptonshire, July 29, 1657 : with a narrative of sundry remarkable passages concerning him before and in the time of his sickness / by Thomas Burroughes.	Burroughes, Thomas, b. 1611 or 12.	1662 (1662)	Wing B6132; ESTC R4359	39,217	52

thoughts Be in them as the Apostles phrase is chase them therein by often and much musing upon them and hearty prayer to God withall for the setting them home We proceed now to acquaint you what there is in this Consideration of Gods hand in our afflictions to produce such effects upon the soul that is duly possessed with it This only I must premise that though it be a Meditation very useful for all men in all their miseries yet that one may receive the full benefit of this Truth it is necessary he be a Child of God one that hath an interest in him as David had For alas otherwise a mans case is so forlorn that nothing can be said to comfort him and keep him from despair farther than he is willing and labours to be in such a condition as may make him a subject capable of the comfort Now there are 24 Arguments comprized in these words Thou didst it the consideration of which by the blessing of God will be very effectual to allay our sorrow to quiet our spirits in a word to make us dumb under Gods correcting hand I shall divide them in three sorts 1. Some of them concern all people in general that be in any kind of misery 2. Others of them belong in a peculiar manner to such as David was viz. the children of God in all their afflictions 3. The third sort have a special reference to Gods people too but such of them as suffer under the loss of a dear and hopeful Child such a loss as hath occasioned our sad meeting here to day First For those Arguments that may be fetcht from this meditation 'T is Gods doing to induce all whosoever to lay a Law of silence upon their hearts and mouths when they are afflicted They are nine It is He afflicts you who is Omnipotent and can easily do whatsoever he will He is mighty in strength he removeth the mountains and they know it not he over-turneth them in his anger Which shaketh the earth out of her place and the pillars thereof tremble Behold he taketh away who can hinder him Power alone and of it self is very dreadful and carries a great awe along with it Where the word of a King is though he be but a mortal man there is power and who may say to him what dost thou The fear of a King whose breath is in his nostrils is as the roaring of a Lion he that provokes him to anger sinneth against his own soul If Power be so formidable in an earthly Potentate how shall any of us dare to murmure against his proceedings in comparison of whom the most potent Monarchs of the earth are no better then so many impotent and silly worms 2. Remember your sufferings come from the hand of him who is terrible in his doings to the children of men yea to the greatest of them who brings down the mightiest from their Thrones and makes such as were bred up in scarlet to imbrace dung-hills ruines them and their families when they seemed to be setled past danger of shaking The other Argument was taken from Gods Power to do what he pleaseth this from those dreadful effects of his power which are to be seen He not only can do but actually doth that which may well make us dumb when he meddles with us or any thing that is ours How oft doth he destroy whole Kingdomes and lay them wast and not make breaches in private families only 3. Think of this your afflictions come from his hand who is Lord of all I told you what he can do and what he doth Now we speak of the right he hath to do what he pleaseth Such is his Dominion and Soveraignty that he may do by right what ever he can do by might He is not accountable to any for his proceedings nor tyed to any Rule to go by but his own will The Potter hath not so much power and right to do what he list with his clay as God hath over us and ours When men meddle with persons and businesses that they have nothing to do with it is unsufferable and who can bear it But when God meddles with us and ours even the dearest things we have it is only in what he hath to do and more to do than we as being Lord of all He is not therefore to ask our leave or to stay for our good will but may save us or destroy us build us or pluck us down settle us or root us up as he thinks good He hath an absolute unlimited and arbitrary power and therefore uncontroulable And if God do but what he may what are we that we should complain It will not be amiss a little to consider whence this Dominion of God comes and what right he hath to it the more to calm our hearts under his Dispensations Dominion among men is founded upon one or more of these six Titles 1. Occupation He that first finds or lights upon any thing of which none can give any tidings who is the owner doth thereby become the Lord and Owner of it 2. Donation This and that men come to be possessed of as theirs by gift from such to whom those things once of right appertained 3. Succession So children come to inherit after their fathers death that which was their fathers 4. Purchase If a man can say This is mine and I am Lord of it I bought it with my money or made a contract for it 't is accounted a good Title 5. Usurpation So some attain that Dominion they have invading the right of others and wresting it from them by force by their might overcoming the others Right This is as bad a Title as may be 6. Prescription That which a man hath so many years quietly enjoyed no great matter how he came by it he is judged among men to have a Title to But none of all these wayes comes God by his Dominion and Lordship over us no his Soveraignty is founded upon infinitely better Titles than any of these viz. 1. His Creating of all things by his own power out of nothing His making all gives him the Kingdome over All. 2. His preserving and upholding all things in the being he gave them at first For all creatures would return to nothing as ice doth to water when the cold ceaseth if they were not supported by the word of his power 3. His being the last end of all for whose sake all things were made Of him through him and to him are all things He not only hath created all things but for his pleasure they are and were created What exception then can any man make against his Dominion and absolute Soveraignty What shadow of an objection can there lye against his Title And therefore what can be more reasonable and fitting than to acquiesce in his Dispensations and by our dumbness to testifie our consent to what he doth If

and to lodge there Speed is successful quickens joys and in a throng 'T is so we think him best at ease that stays not long Dry up those christal streams 't was not too soon He gains the prize that first his course hath run Lod. Downs D. D. In Obitum Johannes Langham generosi optimae spei puelli qui nondum pueritiam excedens vitam hanc mortalem cum immortali commutavit Julii die 29. An. D. 1657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SOl loca terrarum rediens Antarctica versus Partibus aestatem reddit Borealibus orbis Induit haec agros maturis frugibus atque Exuit agricolis tandem sua vota rependens Falciferae manui flavas dum praebet aristas Interea cadit haec matura at spica tenella Falce necis properae potius generosa-ve planta Decidit Autumno nondum nudante capillis Arboreos ramos inopino funere monstrans Quantula sint hominum corpuscula nempe caducis Vel foliis quod sunt leviora ut justa doloris Causa tamen cum plena spei modus esto querelis Semen ut obtectum caro sic tellure resurget Ad decus eximium vires renovata perennes Oh sua qui toties ventis commisit undis Non sine successu de terra ne anxius esto Quin sibi commissam prolem cum faenore reddet Debitor usuram pariter cum sorte negabit Agricolis potius nec reddent arva laborum Fructus sperato lucro mercator ab Indis Nec fruiturus erit quam non rediturus ab urna Filius hic lucis qui spe requiescit in illa Nam prius angusto ex mens corpore viva recessit Ad patriam superam cumulatis dotibus aucta Munere divino sic decrescente Johanne Cresceret ut Christus sancto formatus in isto Ad culmen surgens quo non perfectio major Sperari queat à lachrymis hoc temperet omnes Queis aliter talem sobolem periisse doleret Francise Markham MEn in their strength being counted trees the young Are plants or buds and blossoms when the strong Are but as flowers the aged being like sheep In deaths-fold ready to be laid on sleep Children are lambs if these be made a prey To death and nipped first their noon of day Being by night prevented 't is not new Nor should seem strange being so often true In lambs and buds that are the forwardest Such plants being first remov'd that promise best Men dealing thus with creatures them below If God above deal so with us may know We clay before him should be dumb this rod Being deserved too at th' hand of God 'T is fitting sinful creatures should be meek When smitten then to turn the other check And Adam's sin it was to spare no tree His seed since mortal are by just decree So that no tree nor plant nor graft nor oak Can be secured from deaths fatal stroke In Paradise no one untoucht might stand None outed thence scapes deaths impartial hand Yet death's no death to him being in that trice Transplanted to the heavenly Paradise Being gathered from the weeds here left on ground For ever in lifes bundle to be bound Tane from the flock in that pure Virgins train Which are with th' lamb of God for to remain Then count not this for death night call not this But a dark cloud conveighing him to bliss Dark on Survivers side to him 't was bright Whom it translated to eternal light All tears being wip'd then from his eyes that 's gone Wipe those away this doth occasion When he received was he was but lent Not lost now gone but is before us sent Thither where's had that one daies full delight Which is an endless Sabbath without night Francis Markham An Encomiastique upon the death of that precious Child Mr. John Langham the son of Sir James Langham Knight HAd I the vein to versifie as some My pen should write although my tongue was dumb A Poets pate I never had nor shall My fansie seldome wrought that way at all Yet give me leave to try though Muses nine Stand a far off the Bayes shall ne'r be mine JOHN LANGHAM a man on high A Child and yet a Man no Paradox There are few men can shew such fruitful stocks Of sacred wisdome sorrow faith love zeal Which grew on thee and thou didst much reveal So wise so young May we not liken thee To Solomon in 's youth to Timothy For Scripture skill and for hearts tenderness To sweet Josiah thus did God thee bless Thy faith entitled thee blest Abrahams son For thou believing didst as he had done This difference observ'd his faith was strong When he was old but thine when thou wert young So great to thy dear Lord was thy affection The loving thou wert and the beloved John Yet more for zeal may we not thee compare To Israels singer an example rare The most choice virtues of these three and three Did all concenter and concur in thee On high thou art now gone where thou hast more Of Man and God than we who stand on shore Thy parts are perfect and thy lovely grace Is ratified for no dross hath place In heaven And now could thy Parents dear But think how blest thou art surely no tear Would drop from their too mournful eyes but they Would as they should rejoyce to see this day Of thy souls triumph o're sin death and hell Who didst well living and being dead art well Wait but a while and thy most precious dust Shall rise again when God shall raise the Just When soul and body both compleat shall be Fully enjoying God t' eternity Samuel Ainsworth Minister of the Gospel at Kelmersh Gen 44. 30. Prov. 17. 6. Epist Ded. before the Book of his reverend Father called The Doctrine of Fasting c. Esa 56. 5. 1 Joh. 1. 3. Esa 53. 13. a Esa 54. 11. b Psal 42. 5. Augustinus legit quia tu fecisti me ac proinde erravit in hujus loci iaterpretation● a Job 1. 8. Lam. 3. 12. b Job 1. 12. c Psa 31. 15 Esa 16. 14. Joh 7. 36. d Gen. 15. 13 Rev. 2. 10. e Mat. 26. 55. f Job 1 12. and 2. 6. g Psa 78. 50. He weigheth a path to his anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Joh. 19. 11 i Esa 9. 13. k Mat. 10. 29. l Psal 91. 5. Lam. 3. 12. m 1 King 22. 24. 1. The Testimony of the godly n Job 1. 21. o 2 Sum. 16. 11 p Psal 12. 4. q Psal 17. 13. r Mat. 8. 9. 2. The Testimony of God himself s Esa 45. 7. t Esa 9. 13. u Amos 3. 6. w Deut. 28. 21 22. 7. 15. x Esa 40. 15. y Ver. 17. z Ver. 12. Victriae causa Deo placuit sed victa Catoni Carncades said it was the misery of Athens that what wise men debated fools judged of a Esa 55. 8 9 b Exo. 21. 13. compare Deut. 19. 5. c 1 King 22 28. d

the Lord Jesus of whom he was an eminent Type Whatever it was ailed him 't is sure it was such an affliction as he thought would have killed him such an one that if God should not speedily put an end to his misery he made no other account but that his misery would quickly make an end of him This may be collected from ver 4. and 13. It was such an one that the grief and sorrow it had caused did eat and consume him like a moth ver 13. There was such a tempest of passion raised in his soul by reason of his present affliction that his faith and patience were put to it to the uttermost and all the grace he had was but little enough to keep him from dashing and being split upon the rocks In this sad case what it was relieved and eased his soul what it was quieted and stilled the tempest is more worth our inquiry and herein the Holy Ghost was pleased not to leave us at a loss but hath ordered that it should be recorded for the good of all the sons and daughters of affliction to the worlds end that they may learn what they have to do when they are afflicted and tossed with tempests when their hearts are upon any sad occasion cast down and disquieted within them And to that end God hath commanded this holy man in the words of my Text to tell you 1. What a strange cure was wrought upon him 2. What the remedy was he used for that purpose The first in these words I was dumb I opened not my mouth the second in these because thou didst it The tempest that was in his soul ceaseth and there is a calm and it was his faith presenting God unto his soul from whose hand the affliction came that made all hush't and quiet I shall explain the Text in the handling of the several Doctrines Time will not permit me to stand gathering all the precious fruits that otherwise I might which grow upon this Tree of Paradise all the Doctrines which this Text would afford I shall therefore collect but three That nothing in the world is more sure than that all the Doct. 1 evils of affliction which befall us come from the hand of God That nothing doth better become us when God lays Doct. 2 his hand upon us than to be dumb and not to open our mouths That nothing is more effectual to make us dumb under Gods correcting hand than this very consideration that it Doct. 3 is Gods hand from which our afflictions come For the first This is a thing we may resolve upon when any evil of affliction betides us 'T is Gods doing Let the instruments and second causes be who and what they will this is certain Gods hand is in all I am not at present any whit concerned to meddle with the point of Gods providence in or about the evil of sin and therefore shall pass it by Our business is about the hand that God hath in the evils of affliction and misery strictly so called and those only which light upon the sons and daughters of men in this life such as be pains diseases losses and crosses in estates and children death of friends and dear relations with all others of the like nature which are many more than can easily be numbred I deal not now with the meritorious cause of mens sufferings in these kinds which cannot be denied to be sin 'T is the author from whence they come and by whom they are inflicted that I am to speak of And we may be bold to say 'T is God I know Physitians will tell us that this and that is the cause of such and such a disease and there are few other disasters and calamities befall men but haply causes with ease may be assigned of them and we may say it was long of this thing and that else all had been well But when all is said God is the cause of causes and there is none of these things happen to any but there is an hand of Divine providence which orders and disposeth them God doth all for 1. He singleth out the person that is to suffer 2. He appointeth what the affliction shall be 3. He setteth down the time when 4. He determineth how long 5. He assigneth the place where 6. He prescribes the manner how 7. He weighs the measure how much 8. He orders all second causes and means 9. He layes the affliction on 10. He governs and guides every contingency None of these things come to pass at an adventure or by chance nor are second causes so left to themselves but that God doth supervise and act and order all in all To instance in the case of sickness it is Gods doing that this disease finds out this person just at this time in this very place holds him so long handles him thus and thus that he is now better and now worse and that at last he either recovers or dies There is nothing of fortune or meet chance in any of these things And it is so in all other afflictions Afflictions in Scripture are compared to arrows but they are not like that which I know not who shot at he could not tell whom and hit him he could not tell where and hurt him he knew not how much or how little but did all at a venture No! these arrows are shot by an Almighty hand guided to their mark by an unerring wisdome according to a will that is righteousness and holiness it self If you demand how this may be proved I shall evidence it by two sorts of Testimonies 1. The Testimony of the best and most holy persons that ye read of in Scripture Let the Sabeans and Chaldeans plunder Job of his estate let the Devil himself raise a wind to blow down the house upon his childrens heads and slay them all Job will tell you It was God from whom he had received so much good that now sent upon him all this evil It was God who first gave him that estate that now took it away again It was God who had given him those children that did now bereave him of them God hath given God hath taken blessed be the Name of the Lord. Let Shimei come out and throw stones at David as he passeth along let him curse and spit venome at him according to his pleasure the holy man looks upward and both sees and owns Gods hand in this God hath bidden him curse David Let wicked persons rage and persecute as if they thought not only their tongues but their hands were their own to do what they list without any Lord over them the Prophet for all that looks upon them but as a sword in the hand of God over-ruled and ordered by him And as to the business of diseases hear what he saith Whom our blessed Saviour commends for a faith that was greater

Consideration with which our blessed Saviour drank up that dreadful Cup mentioned before Shall not I drink the Cup that my Father gives me to drink 2. Such as are the Saints of God may be assured all their evils of sufferings are laid upon them by one that intends them no hurt at all Afflictions indeed look with a terrible aspect to flesh and blood they have the appearance of Serpents and Scorpions and the like baneful things but they are sent by him that means them no ill These sufferings of theirs though they seem to be deadly and so indeed they are to unbelievers and to tend to their undoing are but Serpents without stings and shall not so much as touch them to do them any real prejudice but are like unto the Viper on Pauls hand which he shaked off and received no harm Act. 28. 13. This which I say cannot seem strange to a child of God when even the Heathen man could tell his adversaries that threatned his death Ye may kill me if you will but you cannot hurt me 3. Did I say the afflictions of Gods Saints come from one that intends them no hurt That is but a small matter in comparison He that afflicts them intends their good and will work them much good by it All things shall work together for good to those that love God Do not ask me how and which way What thing is it that He cannot bring out of any thing that commanded the light to shine out of darkness That spake the word and caused all things to come out of nothing Have patience a little ye children of God that are now under the Rod and ye shall see it and confess it your selves that all is for your profit that you may be made partakers of his holiness That which you see not now you shall see and thank God for afterwards It would be too long at present to tell you how many several wayes afflictions tend to the advantage of Gods people by bringing them unto a more clear knowledge of God and themselves by weaning them from the World and raising their hearts heaven-ward by putting an edge upon their prayer by discovering to them their defects improving their faith and all other graces by being like fire and salt to eat out those corruptions which would otherwise breed worms in their Conscience and hinder their inward peace by keeping them from being condemned with the world These and many other benefits such as belong to God get by being afflicted God making the eater to yield them meat according to Sampsons riddle and the strong to afford them sweetness Their losses and crosses are such as they live by and do prove their greatest gain and therefore if they cannot do it yet they shall ere long be able to say as he did I had been undone if I had not been undone 4. But this is not all Gods peoples sufferings are inflicted by one who hath already bestowed upon them that which may counter-ballance and weigh against all their sorrows God hath given them those things which are more than enough and enough again to fetch up their hearts when they are sunk lowest in despondency because of any outward cross To know God and Christ what an infinite mercy is it It is life eternal He that hath attained this knowledge God himself allows him to glory To have pardon of sin to be justified in Gods sight see what some bid for such a mercy thousands of rams ten thousands of rivers of oyl the first born of their body they would part with any of these things for it and think they made a good purchase too To be adopted the child of God what would not a man give for such a priviledge if it were to be bought To have part in Christ to have Union and Communion with him is there any thing in the World worth the talking of the same day with it All these things and yet these are not all God hath conferred upon those that are his Now take your calamities you people of God and weigh them in a ballance and admit them to be heavier than the sand yet is not here enough to weigh against them Will none of those things will not all of them countervail those losses and afflictions you are under Is the Cup God hath given you to drink so bitter that all those things are as good as nothing to sweeten it Can ye have more cause to be dejected either for one thing or another than ye have to be cheered in the apprehension of your interest in such things as these Suppose Christ should say to you as to the man sick of the Palsie Son be of good cheer thy sins are forgiven would you take this comfort for a thing so trivial that it would tend nothing to relieve you in your sadness If these things work not with you if these consolations of God be small in your eyes assure your selves it is long of your unbelief for which you have infinite cause to be humbled 5. Yet farther your afflictions come I speak of the godly from the hand of him who hath as if what he hath given you for present were little spoken of what he will do for you hereafter and given you lively hopes of such things as eye never saw ear never heard neither hath it entred into the heart of man to conceive See how contemptibly the Apostle speaks of the sufferings of this life in comparison of these things I count not the sufferings of this present time worthy to be compared with the glory that shall be revealed One would think a lively hope of being admitted to the Beatifical Vision and eternal enjoyment of God should be more than enough to dry up all our tears And doubtless if our hopes of heaven were more firm and stedfast though they could not priviledge us from affliction yet they would arm our hearts so that it would not be possible for any affliction to pierce them through 6. Again The godly may rest assured that their afflictions are sent from no other but him who hath in the mean season till they come to heaven engaged he will never leave them nor forsake them but will be with them when they pass through the fire and water will not leave them destitute of his grace and mercy but will be present with them by his Spirit in all their sufferings If God should cast us into the water and there leave us to shift for our selves and take no farther care of us whether we sink or swim our case would be sad and it would be hard to find any thing that might yield us comfort But that mans unbelief is his greatest misery that thinks his misery to be greater than to be allayed with a promise of Gods presence with him 7. Consider Is not this affliction of yours his doing