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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

than any he found in Israel They come and go seize upon a person and depart from him just as God gives them Commission to go or come When he saith Go they go when he saith Come they come what he commands that they do 2. But what need we any farther witnesses of this truth Hear what God himself saith to this point and that not once or twice but often not obscurely and in parables but plainly and expresly I shall quote you but two or three Texts and your selves if you mind them may meet with many scores of them in your reading I form the light and create darkness I make peace and create evil I the Lord do all these things What can be more clear Hearken again This people turns not to him that smites them Who is that the next words tell you Neither do they seek the Lord of Hosts Hearken once more Shall there be evil in the City and the Lord hath not done it As if he should say It is not possible there should And there is the same reason for the Countrey too There is no evil at all that is of affliction either in City or Countrey but ye see God owneth it as his doing and if he own it as his doing we may boldly say it is so And to speak to the point of diseases Hence it is that God threatneth to send sicknesses and promiseth to remove them according as he shall be pleased or displeased with a people to shew that his hand doth all these things And the truth is he that denieth him this providence doth in effect deny him to be God To clear this point a little for I must not dwell upon it and to prevent some objections which our carnal and foolish hearts will be making against it take these three Rules 1. That which is hard for us to do yea more that Rule 1 which is impossible for us to conceive how it should be done is easie for God to effect We are apt to think how can this be That so many thousand things so various all the world over should be governed and ordered by a providence But alas What is the World and all that is in it unto God Behold the nations are as the drop of a bucket and are counted as the small dust of the ballance bohold he takes up the Isles as a very little thing All nations before him are as nothing and are counted to him less than nothing He measureth the waters in the hollow of his hand and meteth heaven with a span What toil or labour what difficulty then can there be to him in the ordering of all these things Know O man it is infinitly easier for the great God to govern the World and all things in it though there be so many Myriads of creatures than it is for the wisest among men to order and govern the several affairs of a smal family that consists but of three or four persons 2. That things fall out otherwise than we think they Rule 2 should or good men could wish is no argument to prove they are not ordered by God That afflictions light upon such as we conceive were fittest of all others to be spared will not prove they come not from Gods hand We think it pity such a tender bud should so quickly be nipt by death we think it might have been better if he had been suffered to grow still What a deal of service might he in time have done for God What an instrument might he have been of Gods glory But who made your thought the rules that God must go by in the ways of his providence Must things either be ordered as we judge fit or else will we deny or doubt of Gods having any hand in them I confesse some of the Heathens have upon this account deified Fortune and attributed the Government of things under the Sun to that blinde Goddess of their own setting up But this is to take too much upon us with a witness this is no less than damnable presumption for us to prescribe God those rules which if he will not go by and be tied to we will not own and acknowledge his providence in the World any longer His thoughts are not our thoughts neither are our ways his ways For as the heavens are higher than the earth so are his ways higher than our ways and his thoughts than our thoughts 3. Though many things seem to come to pass by meer Rule 3 chance it doth but seem so for there is no such thing There is a secret unseen hand of providence that ordereth every motion and event even those which are most casual That instance which I hinted before is very remarkable among many God had by Micaiah told Ahab before he went to Ramoth Gilead what he must trust to If thou come again in safety saith the man of God I am no Prophet But how was his death effected A certain man drew a bow at a venture and an invisible hand of providence guides the arrow to the right man and directs it to hit the right place just between the joynts of his armour and there to give him his deaths wound The Scripture I deny not doth sometimes speak of chance Time and chance happeneth to all and By chance saith our Saviour there came down a certain Priest that way But that is according to us and so far as we are able to discern while we look upon second causes for when we are at a loss as very oft we are and know not whence such or such a thing is we use to say it happens by chance and in a sense we may do so But all this while there is no such thing as meer chance Meer chance I call that when things come to pass not only in such a way of which we are able to give no account and by such means as we are not aware of but in such a way also that God hath nothing by his providence to do in the ordering or disposing of them This to think is blasphemous For still in the most casual events and greatest contingencies there is an invisible hand of the infinitely-wise God that linketh one thing to another though in such a way that we know not nor that is fit we should know how A word only of application and I pass to the next Doctrine Let no man then say when any affliction lights upon either him or his This came by chance it was my hard hap or my bad fortune The Apostle tells us When a man is tempted he must not say he is tempted of God But when a man is afflicted he may safely say yea he ought to say 'T is God afflicts him The blinde and Heathenish Philistims indeed when they smarted under Gods judgements fansied it might be only some chance had happened unto them and there was an end But as for us we have

comes to the point struggle and hold back as far as we are able and part with that which we have by our own act given to God grudgingly and with an ill will If we do not mean to give up our selves and ours to God why do we play the hypocrites and pretend it If we do it really and in good earnest why do we repine when God takes but that which is not only his own but which we have freely given him 6. I shall adde but one Consideration more which was suggested by a Reverend and worthy Man 'T is he hath taken your Son who did so freely give you his God spared not his only Son for you but was willing to give him up even to the death and thought not much to part with him and while you think of what God hath done in this kind it cannot but seem a poor thing in your own eyes for you to part with yours when he will have it to be so All these things said together I suppose you will say the consideration of Gods hand in all our afflictions hath enough in it to make us submiss and calm to make us patient and contented in a word to make us dumb and silent under his sharpest Dispensations And now I shall adventure to open and search the wound of those our worthy friends who are most concerned and with whom we sympathize in this sad loss and for whose sake specially I have provided the plaister the ingredients of which I have been so long giving you the account of And though I shall I believe make the wound bleed afresh by telling you in their hearing what it is they mourn thus for yet having a Remedy at hand so soveraign and so approved I hope by the application of it their sorrow will in some good sort be allayed I had thought to have reduced what I have to say concerning this sweet Child that is gone and so I easily might to three heads his parts which appeared in him very early his piety of which he gave good evidence and his dutifulness to his Parents which was as remarkable as the other two But I my self was so affected with sundry passages concerning him which I have to tell you as they came suddenly to my mind that I shall even represent them to you in the same order wherein mine own thoughts at first met with them not standing upon any method This sweet Child was five years and an half old compleat within two or three dayes when God took him But he had arrived to that in five years and a little more that some which are here I am afraid have not arrived to in ten times that space He had learn'd his Catechism throughout and began to learn it over again with the proofs out of the Scripture at large wherein he had made some progress Yet did he not learn these things as a Parrot by rote without understanding what he said but could give a good account much beyond what might be expected in one of his years of the sense and meaning of what he learn'd Of this both others and I my self have made some experience Neither did he look upon his Catechism only as a task imposed upon him by his Parents which he was to learn for fear of the rod but took a great deal of pleasure in it and would often have it at night to bed with him Some good acquaintance also he had gotten with the Scripture story These things argue both parts and something of a pious disposition likewise How few such of his age are to be found He met one day in a Gentlewomans Chamber who lives in the house with a book that treated of the passion of Christ and reading a little in it said he liked the Book well and that he would read it over So he began and read some few pages then turned the leaf down and the next day came again and began where he left and so from day to day till he had read a considerable part of it He was a very dutiful Child to his Parents and would exceedingly rejoyce when he had done any thing or carried himself so as to please them He was taken with the Book called The Practice of Piety and delighted to be reading in it His Father speaking to him one day about the Devil and Hell and things of that nature asked him if he were not afraid to be alone He answered no for God would defend him His Father asked him why he thought so He replyed that he loved God and that he hoped God loved him But saith his Father you have been a sinner and God loves not sinners But I am sorry for my sins saith he and do repent Repent replyed his Father do you know what repentance means and what belongs unto it And he gave him a good account of the apprehension he had of the nature of that Grace according to what he had learn'd in his Catechism but yet in his own words and expressions He would oft ask his Sister who was somewhat younger than himself whether she trusted in God and loved God and would tell her that if she sought God God would be found of her but if she forsook God God would cast her off for ever He took that delight in his book that his Father and Mother have seen cause sometimes to hide away his book from him He was never observed to discover any pouting or discontent when upon any occasion he was corrected And you must not think I am telling you the story of one in whom Adam as they feign of Bonaventure never sinned There is that foolishness bound up in all childrens hearts that will sometimes need the rod of correction though there be very few in whom there appeared less than in him The day before he died he desired me to pray for him I told him if he would have me to pray for him he must tell me what I should pray for and what he would have God to do for him He answered To pardon my sins Oft upon his sick-bed he would be repeating to himself the 55 Chapter of Esay and other pieces of Scripture which in the time of his health he had learn'd by heart But that passage in the forementioned Chapter was most frequently in his mouth and uttered by him with much affection My thoughts are not your thoughts neither are my wayes your wayes saith the Lord For as the heavens are higher than the earth so are my wayes higher than your wayes and my thoughts than your thoughts as if God out of this sweet Babes mouth had in these words read to his Parents a Lecture of silence and submission under his hand and taught them that he must be dealt with and disposed of not as they but as his heavenly Father whose thoughts were far different should think fitting One time he brake out into this expression My God my God deliver me out of this misery and from the

quae potiora miselli Censemus sic visa Deo retinere parentes In terris satagunt Hunc caelo destinat illuc Vult Deus ut properet vocat parere necessum est Ergo abiisse preces in sumos ergo dolori Indulgere absit neque enim periisse putandum Morte caput charum hoc illi tantùm alia columbae Concessa procul a terrenis faecibus istis Fugit ubi aeternùm requies ubi vilia habentur Maxima quae censent mortales cuncta Quid ergo Oppugnant capitis tam chari gaudia vestris LEt those that have an Elephant to make Of some poor silly worm themselves betake To invoke their Muses for t' inspire their brains With some poetick high-flown ranting strains But for my part as I have no such task So from the Muses I no help do ask He is a Little One of whom I treat But yet of worth sufficiently great Those fictions with which some do use t' adorn Such as they praise we from our hearts do scorn Precise and measur'd truths here only be Strange without help of all Hyperbole That he so young should be so ripe in parts So dutiful so skill'd in th' innocent arts Of pleasing's Parents so well pleased when he Had done what by them he approv'd did see So pliant to their counsels things which most Throw at their heels and suffer to be lost So docil so delighted with his book On which as on their torment others look So pious that 's the chief and fearing God And all this with so little help of rod. These things are strange and some may think scarce true But all this by experience many knew And witnesse will that this is no device To make men take for gold a Copper-piece You his Relations to whose hearts so neer This Jewel lay and lye's be of good cheer He is not lost whom you so dearly miss He has but found some shorter Cut to bliss So you have known a Seaman by a wind Serving his turn and blowing to his mind Soon brought with joyful speed unto his home In a few weeks when many others come Tossed with adverse tempests sad and late Sore weather-beaten moaning their hard fate To wish thee here would be thy injury Rather let 's wish our selves dear soul with thee T. B. In praeproperum satum charissimi sibi adolescentuli Summaspei flosculi Johannis Langham dibectissimi sui fratris D. Jacobi Langham Eque Aur. filioli COndones lachrymis puer haec tua Justa beate Fonte hoc lustrali Sacra adeunda tua Quamvis excelsis splendet tua gloria caelis Solem spectamus cum madidis oculis Vidimus hic vires puerili in corpore adultas Augusta augustam mens tenuitque donum Taedebat vitae maturum caetera caelis Longa fuit virtus vita fit ergo brevis Emicat haud aliter fugitivo numine fulgur Aer nec longa luce coruscus erit Sic subito placidi cecidere ex arbore fructus Sic hyemem nullam dulcia poma ferunt Exiguus durat cum parvo lumine juncus Clarior at magnis quàm citò flamma perit Angustare oculsque Tubis transmittere visuns Ut stellas videant Tu Galilaee doces Clarus ab exiguo penetrabat corpore Caelos Hic puer utque Tubo Corporefunctus erat Quis vellet longae jam ducere taedia vitae Cum brevis ad superos possit adire dolor Ille hic qui tenui modulatus arundine Caelum est Inter caelestes non Cherubinus erit Sic flevit mastissimus patruus Guil. Langham M. D. MY tears are just these distillations are Not issues of a Rheumatick Catarrhe Nor call them womanish I hate to be Esteemed as a Mourner but in Fee You 'l say the cause was small I yield he was Yet a small child a gyant may surpass Vertue excelleth bulk and goes beyond Great is the loss of a small Diamond As for his Soul 't was of the biggest sizes Enrich't with all the chiefest rarities So have I seen a little case contain All the whole lineaments of a goodly man In smallest things Art is more rich and pure He was a picture drawn in Menuture This little Child had as great faith as any The ten Commandments written in a penny His soul in those streight lodgings to too pent Removed to a larger apartiment His Meditations and his fervent prayers Were higher stronger than his tender years Through the inner Cypress Veil we call it Love Of 's innocent body Heaven did more warmly move We e're choak't with thicker clay and muffled on As pris'ners are at execution We e're full of darkness horror and despair And when we die replenished with fear Death found him joyful and hath left him so Whil'st we like Mourners'bout the street do go And ha'nt we cause whil'st we delight to wear His Memory like pendents in the ear William Langham M. D. To the most Hon. Sir Ja. L. Knight and his most vertuous Lady in memory of their young Scient newly transplanted Jo. L. SAy is 't not a sacred injury to rehearse Past griefs and make you suffer o're again in verse But that the subtilty of love hath found out arts Rifling his Vrn to cossin him in eyes and hearts Where lives embalm'd an early piety their view This Orient Pearl fresh made of that morning dew Vnder whose name thus vail'd least that we fondly pry Too neer in Sorrows Lodging there you may descry Ingenious Innocence an hollowed Wit A stranger to those blacker Crimes that poyson it Grown perfect Man by thriving Education Spares some Refinings of a Resurrection Here me thinks I see that pretty Questionist Catechize his teachers unto his own acquist Of Truths there satisfied chiding that busie sect Of restless heads those Picklocks of Heavens Cabinet A morning Penitent see him beg pardon when 'T was hard to say which first the Penance or the sin Waters which to each thirsty soul may given be Taught by a Prophecie may well be spent on thee Tasting such sweets we find mortality did much Thirst after crasie mortals deeming all were such Men were in love with sadness States for sorrows call Sickness became the Natives Epidemical But stay Let now no German Confident from hence Dlazon the Glories of his youthful Excellence 'Bove th' Europian World who did at twice seven become A Psalmists Paraphrast in his own Idiom But in these Herse-cloaths this young Catechist you see Bound up a little volum of Divinity But why so fast Sweet St. was 't to keep pace in Hymns The hallowed Reason with those winged Cherubims And you his neer Relates who sublimated are Into an height in Natures Crusible so far Could you then well expect your next extract should be Clear'd and refin'd to less than immortality Whilst Heaven 's so friendly by this gainful violence To Court you thither where he hath his Residence Steals th' affectionate raises the Souls to bear A part with whom your love was plac't

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